{"collection":"philosophy-ethics","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_10800/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_10800","id":"gutenberg_10800","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/10800","summary":null,"tags":["Category: British Literature","Category: Philosophy & Ethics","Category: Psychiatry/Psychology","Melancholy -- Early works to 1800"],"text":"Introduction to the Project Gutenberg Edition.\n\nThis edition of _The Anatomy of Melancholy_ is based on a\nnineteenth-century edition that modernized Burton's spelling and\ntypographic conventions. In preparing this electronic version, it\nbecame evident that the editor had made a variety of mistakes in this\nmodernization: some words were left in their original spelling (unusual\nwords were a particular problem), portions of book titles were mistaken\nfor proper names, proper names were mistaken for book titles or Latin\nwords, etc. A certain number of misprints were also introduced into the\nLatin. As a result, I have re-edited the text, checking it against\nimages of the 1638 edition, and correcting all errors not present in\nthe earlier edition. I have continued to follow the general editorial\npractice of the base text for quotation marks, italics, etc. Rare words\nhave been normalized according to their primary spelling in the Oxford\nEnglish Dictionary. When Burton spells a person's name in several ways,\nI have normalized the names to the most common spelling, or to modern\npractice if well-known. In a few cases, mistakes present in both the\n1683 edition and the base text have been corrected. These are always\nminor reference errors (e.g., an incorrect or missing section number in\nthe synopses, or misnumbered footnotes). Incorrect citations to other\ntexts (Burton seems to quote by memory and sometimes gets it wrong)\nhave not been changed if they are wrong in both editions. To display\nsome symbols (astrological signs, etc.) the HTML version requires a\nbrowser with unicode support. Most recent browsers should be OK.\u2014KTH\n\nFRONTISPIECE TO THE ORIGINAL EDITION\n\n[Illustration]\n\n1. Democritus Abderites 2. Zelotypia 3. Solitudo 4. Inamorato 5.\nHypocondriacus 6. Superstitiosus 7. Maniacus 8. Borage 9. Hellebor 10.\nDemocritus Junior\nTHE ANATOMY OF MELANCHOLY\nWhat it is, with all the kinds, causes, symptoms, prognostics, and\nseveral cures of it.\nIn three Partitions, with their several Sections, numbers, and\nsubsections.\nPhilosophically, medicinally, Historically, opened and cut up.\nBy Democritus Junior\nWith a Satyrical Preface conducing to the following Discourse.\nThe Sixth Edition, corrected and augmented by the Author.\nOmne tulit punctum, qui miscit utile dulce.\nLondon\nPrinted & to be sold by Hen. Crips & Lodo Lloyd at their shop in\nPopes-head Alley. 1652\">\n\n\n\n\nTHE\n\nANATOMY OF MELANCHOLY,\n\nWHAT IT IS,\n\nWITH\n\nALL THE KINDS, CAUSES, SYMPTOMS, PROGNOSTICS, AND SEVERAL CURES OF IT.\n\nIN THREE PARTITIONS.\n\nWITH THEIR SEVERAL\n\nSECTIONS, MEMBERS, AND SUBSECTIONS, PHILOSOPHICALLY, MEDICALLY,\n\nHISTORICALLY OPENED AND CUT UP.\n\nBY DEMOCRITUS JUNIOR.\n\nWITH\n\nA SATIRICAL PREFACE, CONDUCING TO THE FOLLOWING DISCOURSE.\n\nA NEW EDITION,\n\nCORRECTED, AND ENRICHED BY TRANSLATIONS OF THE NUMEROUS CLASSICAL\nEXTRACTS.\n\nBY DEMOCRITUS MINOR.\n\nTO WHICH IS PREFIXED AN ACCOUNT OF THE AUTHOR.\n\n\nOmne tulit punctum, qui miscuit utile dulci.\n\nHe that joins instruction with delight,\nProfit with pleasure, carries all the votes.\n\n\nHONORATISSIMO DOMINO\n\nNON MINVS VIRTUTE SUA, QUAM GENERIS SPLENDORE,\n\nILLVSTRISSIMO,\n\nGEORGIO BEKKLEIO,\n\nMILITI DE BALNEO, BARONI DE BERKLEY, MOUBREY, SEGRAVE,\n\nD. DE BRUSE,\n\nDOMINO SUO MULTIS NOMINIBUS OBSERVANDO,\n\nHANC SUAM\n\nMELANCHOLIAE ANATOMEN,\n\nJAM SEXTO REVISAM, D.D.\n\nDEMOCRITUS JUNIOR.\n\n\nADVERTISEMENT TO THE LAST LONDON EDITION.\n\nThe work now restored to public notice has had an extraordinary fate.\nAt the time of its original publication it obtained a great celebrity,\nwhich continued more than half a century. During that period few books\nwere more read, or more deservedly applauded. It was the delight of the\nlearned, the solace of the indolent, and the refuge of the uninformed.\nIt passed through at least eight editions, by which the bookseller, as\nWOOD records, got an estate; and, notwithstanding the objection\nsometimes opposed against it, of a quaint style, and too great an\naccumulation of authorities, the fascination of its wit, fancy, and\nsterling sense, have borne down all censures, and extorted praise from\nthe first Writers in the English language. The grave JOHNSON has\npraised it in the warmest terms, and the ludicrous STERNE has\ninterwoven many parts of it into his own popular performance. MILTON\ndid not disdain to build two of his finest poems on it; and a host of\ninferior writers have embellished their works with beauties not their\nown, culled from a performance which they had not the justice even to\nmention. Change of times, and the frivolity of fashion, suspended, in\nsome degree, that fame which had lasted near a century; and the\nsucceeding generation affected indifference towards an author, who at\nlength was only looked into by the plunderers of literature, the\npoachers in obscure volumes. The plagiarisms of Tristram Shandy, so\nsuccessfully brought to light by DR. FERRIAR, at length drew the\nattention of the public towards a writer, who, though then little\nknown, might, without impeachment of modesty, lay claim to every mark\nof respect; and inquiry proved, beyond a doubt, that the calls of\njustice had been little attended to by others, as well as the facetious\nYORICK. WOOD observed, more than a century ago, that several authors\nhad unmercifully stolen matter from BURTON without any acknowledgment.\nThe time, however, at length arrived, when the merits of the Anatomy of\nMelancholy were to receive their due praise. The book was again sought\nfor and read, and again it became an applauded performance. Its\nexcellencies once more stood confessed, in the increased price which\nevery copy offered for sale produced; and the increased demand pointed\nout the necessity of a new edition. This is now presented to the public\nin a manner not disgraceful to the memory of the author; and the\npublisher relies with confidence, that so valuable a repository of\namusement and information will continue to hold the rank to which it\nhas been restored, firmly supported by its own merit, and safe from the\ninfluence and blight of any future caprices of fashion. To open its\nvaluable mysteries to those who have not had the advantage of a\nclassical education, translations of the countless quotations from\nancient writers which occur in the work, are now for the first time\ngiven, and obsolete orthography is in all instances modernized.\nACCOUNT OF THE AUTHOR.\n\nRobert Burton was the son of Ralph Burton, of an ancient and genteel\nfamily at Lindley, in Leicestershire, and was born there on the 8th of\nFebruary 1576. [1]He received the first rudiments of learning at the\nfree school of Sutton Coldfield, in Warwickshire [2]from whence he was,\nat the age of seventeen, in the long vacation, 1593, sent to Brazen\nNose College, in the condition of a commoner, where he made\nconsiderable progress in logic and philosophy. In 1599 he was elected\nstudent of Christ Church, and, for form's sake, was put under the\ntuition of Dr. John Bancroft, afterwards Bishop of Oxford. In 1614 he\nwas admitted to the reading of the Sentences, and on the 29th of\nNovember, 1616, had the vicarage of St. Thomas, in the west suburb of\nOxford, conferred on him by the dean and canons of Christ Church,\nwhich, with the rectory of Segrave, in Leicestershire, given to him in\nthe year 1636, by George, Lord Berkeley, he kept, to use the words of\nthe Oxford antiquary, with much ado to his dying day. He seems to have\nbeen first beneficed at Walsby, in Lincolnshire, through the\nmunificence of his noble patroness, Frances, Countess Dowager of\nExeter, but resigned the same, as he tells us, for some special\nreasons. At his vicarage he is remarked to have always given the\nsacrament in wafers. Wood's character of him is, that he was an exact\nmathematician, a curious calculator of nativities, a general read\nscholar, a thorough-paced philologist, and one that understood the\nsurveying of lands well. As he was by many accounted a severe student,\na devourer of authors, a melancholy and humorous person; so by others,\nwho knew him well, a person of great honesty, plain dealing and\ncharity. I have heard some of the ancients of Christ Church often say,\nthat his company was very merry, facete, and juvenile; and no man in\nhis time did surpass him for his ready and dexterous interlarding his\ncommon discourses among them with verses from the poets, or sentences\nfrom classic authors; which being then all the fashion in the\nUniversity, made his company the more acceptable. He appears to have\nbeen a universal reader of all kinds of books, and availed himself of\nhis multifarious studies in a very extraordinary manner. From the\ninformation of Hearne, we learn that John Rouse, the Bodleian\nlibrarian, furnished him with choice books for the prosecution of his\nwork. The subject of his labour and amusement, seems to have been\nadopted from the infirmities of his own habit and constitution. Mr.\nGranger says, He composed this book with a view of relieving his own\nmelancholy, but increased it to such a degree, that nothing could make\nhim laugh, but going to the bridge-foot and hearing the ribaldry of the\nbargemen, which rarely failed to throw him into a violent fit of\nlaughter. Before he was overcome with this horrid disorder, he, in the\nintervals of his vapours, was esteemed one of the most facetious\ncompanions in the University.\nHis residence was chiefly at Oxford; where, in his chamber in Christ\nChurch College, he departed this life, at or very near the time which\nhe had some years before foretold, from the calculation of his own\nnativity, and which, says Wood, being exact, several of the students\ndid not forbear to whisper among themselves, that rather than there\nshould be a mistake in the calculation, he sent up his soul to heaven\nthrough a slip about his neck. Whether this suggestion is founded in\ntruth, we have no other evidence than an obscure hint in the epitaph\nhereafter inserted, which was written by the author himself, a short\ntime before his death. His body, with due solemnity, was buried near\nthat of Dr. Robert Weston, in the north aisle which joins next to the\nchoir of the cathedral of Christ Church, on the 27th of January\n1639-40. Over his grave was soon after erected a comely monument, on\nthe upper pillar of the said aisle, with his bust, painted to the life.\nOn the right hand is the following calculation of his nativity:\n\n[Illustration]\n\nand under the bust, this inscription of his own composition:\u2014\nPaucis notus, paucioribus ignotus,\nHic jacet _Democritus_ junior\nCui vitam dedit et mortem\n        Melancholia\nOb. 8 Id. Jan. A. C. MDCXXXIX.\nArms:\u2014Azure on a bend O. between three dogs' heads O. a crescent G.\nA few months before his death, he made his will, of which the following\nis a copy:\nEXTRACTED FROM THE REGISTRY OF THE PREROGATIVE COURT OF CANTERBURY.\n\nIn nomine Dei Amen. August 15th One thousand six hundred thirty nine\nbecause there be so many casualties to which our life is subject\nbesides quarrelling and contention which happen to our Successors after\nour Death by reason of unsettled Estates I Robert Burton Student of\nChrist-church Oxon. though my means be but small have thought good by\nthis my last Will and Testament to dispose of that little which I have\nand being at this present I thank God in perfect health of Bodie and\nMind and if this Testament be not so formal according to the nice and\nstrict terms of Law and other Circumstances peradventure required of\nwhich I am ignorant I desire howsoever this my Will may be accepted and\nstand good according to my true Intent and meaning First I bequeath\nAnimam Deo Corpus Terrae whensoever it shall please God to call me I\ngive my Land in Higham which my good Father Ralphe Burton of Lindly in\nthe County of Leicester Esquire gave me by Deed of Gift and that which\nI have annexed to that Farm by purchase since, now leased for thirty\neight pounds per Ann. to mine Elder Brother William Burton of Lindly\nEsquire during his life and after him to his Heirs I make my said\nBrother William likewise mine Executor as well as paying such Annuities\nand Legacies out of my Lands and Goods as are hereafter specified I\ngive to my nephew Cassibilan Burton twenty pounds Annuity per Ann. out\nof my Land in Higham during his life to be paid at two equal payments\nat our Lady Day in Lent and Michaelmas or if he be not paid within\nfourteen Days after the said Feasts to distrain on any part of the\nGround or on any of my Lands of Inheritance Item I give to my Sister\nKatherine Jackson during her life eight pounds per Ann. Annuity to be\npaid at the two Feasts equally as above said or else to distrain on the\nGround if she be not paid after fourteen days at Lindly as the other\n_some_ is out of the said Land Item I give to my Servant John Upton the\nAnnuity of Forty Shillings out of my said Farme during his life (if\ntill then my Servant) to be paid on Michaelmas day in Lindley each year\nor else after fourteen days to distrain Now for my goods I thus dispose\nthem First I give an C'th pounds to Christ Church in Oxford where I\nhave so long lived to buy five pounds Lands per Ann. to be Yearly\nbestowed on Books for the Library Item I give an hundredth pound to the\nUniversity Library of Oxford to be bestowed to purchase five pound Land\nper Ann. to be paid out Yearly on Books as Mrs. Brooks formerly gave an\nhundred pounds to buy Land to the same purpose and the Rent to the same\nuse I give to my Brother George Burton twenty pounds and my watch I\ngive to my Brother Ralph Burton five pounds Item I give to the Parish\nof Seagrave in Leicestershire where I am now Rector ten pounds to be\ngiven to a certain Feoffees to the perpetual good of the said _Parish\nOxon_ [3]Item I give to my Niece Eugenia Burton One hundredth pounds\nItem I give to my Nephew Richard Burton now Prisoner in London an\nhundredth pound to redeem him Item I give to the Poor of Higham Forty\nShillings where my Land is to the poor of Nuneaton where I was once a\nGrammar Scholar three pound to my Cousin Purfey of Wadlake [Wadley] my\nCousin Purfey of Calcott my Cousin Hales of Coventry my Nephew Bradshaw\nof Orton twenty shillings a piece for a small remembrance to Mr.\nWhitehall Rector of Cherkby myne own Chamber Fellow twenty shillings I\ndesire my Brother George and my Cosen Purfey of Calcott to be the\nOverseers of this part of my Will I give moreover five pounds to make a\nsmall Monument for my Mother where she is buried in London to my\nBrother Jackson forty shillings to my Servant John Upton forty\nshillings besides his former Annuity if he be my Servant till I die if\nhe be till then my Servant [4]\u2014ROBERT BURTON\u2014Charles Russell\nWitness\u2014John Pepper Witness.\nAn Appendix to this my Will if I die in Oxford or whilst I am of Christ\nChurch and with good Mr. Paynes August the Fifteenth 1639.\nI give to Mr. Doctor Fell Dean of Christ Church Forty Shillings to the\nEight Canons twenty Shillings a piece as a small remembrance to the\npoor of St. Thomas Parish Twenty Shillings to Brasenose Library five\npounds to Mr. Rowse of Oriell Colledge twenty Shillings to Mr. Heywood\n_xx_s. to Dr. Metcalfe _xx_s. to Mr. Sherley _xx_s. If I have any Books\nthe University Library hath not, let them take them If I have any Books\nour own Library hath not, let them take them I give to Mrs. Fell all my\nEnglish Books of Husbandry one excepted to her Daughter Mrs. Katherine\nFell my Six Pieces of Silver Plate and six Silver spoons to Mrs. Iles\nmy Gerards Herball To Mrs. Morris my Country Farme Translated out of\nFrench 4. and all my English Physick Books to Mr. Whistler the Recorder\nof Oxford I give twenty shillings to all my fellow Students Mrs of Arts\na Book in fol. or two a piece as Master Morris Treasurer or Mr. Dean\nshall appoint whom I request to be the Overseer of this Appendix and\ngive him for his pains Atlas Geografer and Ortelius Theatrum Mond' I\ngive to John Fell the Dean's Son Student my Mathematical Instruments\nexcept my two Crosse Staves which I give to my Lord of Donnol if he be\nthen of the House To Thomas Iles Doctor Iles his Son Student Saluntch\non Paurrhelia and Lucian's Works in 4 Tomes If any books be left let my\nExecutors dispose of them with all such Books as are written with my\nown hands and half my Melancholy Copy for Crips hath the other half To\nMr. Jones Chaplin and Chanter my Surveying Books and Instruments To the\nServants of the House Forty Shillings ROB. BURTON\u2014Charles Russell\nWitness\u2014John Pepper Witness\u2014This Will was shewed to me by the Testator\nand acknowledged by him some few days before his death to be his last\nWill Ita Testor John Morris S Th D. Prebendari' Eccl Chri' Oxon Feb. 3,\n1639.\nProbatum fuit Testamentum suprascriptum, &c. 11\u00b0 1640 Juramento Willmi\nBurton Fris' et Executoris cui &c. de bene et fideliter administrand.\n&c. coram Mag'ris Nathanaele Stephens Rectore Eccl. de Drayton, et\nEdwardo Farmer, Clericis, vigore commissionis, &c.\nThe only work our author executed was that now reprinted, which\nprobably was the principal employment of his life. Dr. Ferriar says, it\nwas originally published in the year 1617; but this is evidently a\nmistake; [5]the first edition was that printed in 4to, 1621, a copy of\nwhich is at present in the collection of John Nichols, Esq., the\nindefatigable illustrator of the History of Leicestershire; to whom,\nand to Isaac Reed, Esq., of Staple Inn, this account is greatly\nindebted for its accuracy. The other impressions of it were in 1624,\n1628, 1632, 1638, 1651-2, 1660, and 1676, which last, in the titlepage,\nis called the eighth edition.\nThe copy from which the present is reprinted, is that of 1651-2; at the\nconclusion of which is the following address:\n\"TO THE READER.\nBe pleased to know (Courteous Reader) that since the last Impression of\nthis Book, the ingenuous Author of it is deceased, leaving a Copy of it\nexactly corrected, with several considerable Additions by his own hand;\nthis Copy he committed to my care and custody, with directions to have\nthose Additions inserted in the next Edition; which in order to his\ncommand, and the Publicke Good, is faithfully performed in this last\nImpression.\nH. C. (_i.e. HEN. CRIPPS._)\nThe following testimonies of various authors will serve to show the\nestimation in which this work has been held:\u2014\nThe ANATOMY OF MELANCHOLY, wherein the author hath piled up variety of\nmuch excellent learning. Scarce any book of philology in our land hath,\nin so short a time, passed so many editions.\u2014Fuller's Worthies, fol.\n16.\n'Tis a book so full of variety of reading, that gentlemen who have lost\ntheir time, and are put to a push for invention, may furnish themselves\nwith matter for common or scholastical discourse and writing.\u2014_Wood's\nAthenae Oxoniensis_, vol. i. p. 628. 2d edit.\nIf you never saw BURTON UPON MELANCHOLY, printed 1676, I pray look into\nit, and read the ninth page of his Preface, 'Democritus to the Reader.'\nThere is something there which touches the point we are upon; but I\nmention the author to you, as the pleasantest, the most learned, and\nthe most full of sterling sense. The wits of Queen Anne's reign, and\nthe beginning of George the First, were not a little beholden to\nhim.\u2014_Archbishop Herring's Letters_, 12mo. 1777. p. 149.\nBURTON'S ANATOMY OF MELANCHOLY, he (Dr. Johnson) said, was the only\nbook that ever took him out of bed two hours sooner than he wished to\nrise.\u2014_Boswell's Life of Johnson_, vol. i. p. 580. 8vo. edit.\nBURTON'S ANATOMY OF MELANCHOLY is a valuable book, said Dr. Johnson. It\nis, perhaps, overloaded with quotation. But there is great spirit and\ngreat power in what Burton says when he writes from his own\nmind.\u2014_Ibid_, vol. ii. p. 325.\nIt will be no detraction from the powers of Milton's original genius\nand invention, to remark, that he seems to have borrowed the subject of\n_L' Allegro_ and _Il Penseroso_, together with some particular\nthoughts, expressions, and rhymes, more especially the idea of a\ncontrast between these two dispositions, from a forgotten poem prefixed\nto the first edition of BURTON'S ANATOMY OF MELANCHOLY, entitled, 'The\nAuthor's Abstract of Melancholy; or, A Dialogue between Pleasure and\nPain.' Here pain is melancholy. It was written, as I conjecture, about\nthe year 1600. I will make no apology for abstracting and citing as\nmuch of this poem as will be sufficient to prove, to a discerning\nreader, how far it had taken possession of Milton's mind. The measure\nwill appear to be the same; and that our author was at least an\nattentive reader of Burton's book, may be already concluded from the\ntraces of resemblance which I have incidentally noticed in passing\nthrough the _L' Allegro_ and _Il Penseroso_.\u2014After extracting the\nlines, Mr. Warton adds, as to the very elaborate work to which these\nvisionary verses are no unsuitable introduction, the writer's variety\nof learning, his quotations from scarce and curious books, his pedantry\nsparkling with rude wit and shapeless elegance, miscellaneous matter,\nintermixture of agreeable tales and illustrations, and, perhaps, above\nall, the singularities of his feelings, clothed in an uncommon\nquaintness of style, have contributed to render it, even to modern\nreaders, a valuable repository of amusement and information.\u2014_Warton's\nMilton_, 2d edit. p. 94.\nTHE ANATOMY OF MELANCHOLY is a book which has been universally read and\nadmired. This work is, for the most part, what the author himself\nstyles it, 'a cento;' but it is a very ingenious one. His quotations,\nwhich abound in every page, are pertinent; but if he had made more use\nof his invention and less of his commonplace-book, his work would\nperhaps have been more valuable than it is. He is generally free from\nthe affected language and ridiculous metaphors which disgrace most of\nthe books of his time.\u2014_Granger's Biographical History_.\nBURTON'S ANATOMY OF MELANCHOLY, a book once the favourite of the\nlearned and the witty, and a source of surreptitious learning, though\nwritten on a regular plan, consists chiefly of quotations: the author\nhas honestly termed it a cento. He collects, under every division, the\nopinions of a multitude of writers, without regard to chronological\norder, and has too often the modesty to decline the interposition of\nhis own sentiments. Indeed the bulk of his materials generally\noverwhelms him. In the course of his folio he has contrived to treat a\ngreat variety of topics, that seem very loosely connected with the\ngeneral subject; and, like Bayle, when he starts a favourite train of\nquotations, he does not scruple to let the digression outrun the\nprincipal question. Thus, from the doctrines of religion to military\ndiscipline, from inland navigation to the morality of dancing-schools,\nevery thing is discussed and determined.\u2014_Ferriar's Illustrations of\nSterne_, p. 58.\nThe archness which BURTON displays occasionally, and his indulgence of\nplayful digressions from the most serious discussions, often give his\nstyle an air of familiar conversation, notwithstanding the laborious\ncollections which supply his text. He was capable of writing excellent\npoetry, but he seems to have cultivated this talent too little. The\nEnglish verses prefixed to his book, which possess beautiful imagery,\nand great sweetness of versification, have been frequently published.\nHis Latin elegiac verses addressed to his book, shew a very agreeable\nturn for raillery.\u2014_Ibid_. p. 58.\nWhen the force of the subject opens his own vein of prose, we discover\nvaluable sense and brilliant expression. Such is his account of the\nfirst feelings of melancholy persons, written, probably, from his own\nexperience. [See p. 154, of the present edition.]\u2014_Ibid._ p. 60.\nDuring a pedantic age, like that in which BURTON'S production appeared,\nit must have been eminently serviceable to writers of many\ndescriptions. Hence the unlearned might furnish themselves with\nappropriate scraps of Greek and Latin, whilst men of letters would find\ntheir enquiries shortened, by knowing where they might look for what\nboth ancients and moderns had advanced on the subject of human\npassions. I confess my inability to point out any other English author\nwho has so largely dealt in apt and original quotation.\u2014_Manuscript\nnote of the late George Steevens, Esq., in his copy of_ THE ANATOMY OF\nMELANCHOLY.\n\nDEMOCRITUS JUNIOR AD LIBRUM SUUM.\n\n\nVade liber, qualis, non ausum dicere, felix,\nTe nisi felicem fecerit Alma dies.\n\nVade tamen quocunque lubet, quascunque per oras,\nEt Genium Domini fac imitere tui.\n\nI blandas inter Charites, mystamque saluta\nMusarum quemvis, si tibi lector erit.\n\nRura colas, urbem, subeasve palatia regum,\nSubmisse, placide, te sine dente geras.\n\nNobilis, aut si quis te forte inspexerit heros,\nDa te morigerum, perlegat usque lubet.\n\nEst quod Nobilitas, est quod desideret heros,\nGratior haec forsan charta placere potest.\n\nSi quis morosus Cato, tetricusque Senator,\nHunc etiam librum forte videre velit,\n\nSive magistratus, tum te reverenter habeto;\nSed nullus; muscas non capiunt Aquilae.\n\nNon vacat his tempus fugitivum impendere nugis,\nNec tales cupio; par mihi lector erit.\n\nSi matrona gravis casu diverterit istuc,\nIllustris domina, aut te Comitissa legat:\n\nEst quod displiceat, placeat quod forsitan illis,\nIngerere his noli te modo, pande tamen.\n\nAt si virgo tuas dignabitur inclyta chartas\nTangere, sive schedis haereat illa tuis:\n\nDa modo te facilem, et quaedam folia esse memento\nConveniant oculis quae magis apta suis.\n\nSi generosa ancilla tuos aut alma puella\nVisura est ludos, annue, pande lubens.\n\nDic utinam nunc ipse meus [6](nam diligit istas)\nIn praesens esset conspiciendus herus.\n\nIgnotus notusve mihi de gente togata\nSive aget in ludis, pulpita sive colet,\n\nSive in Lycaeo, et nugas evolverit istas,\nSi quasdam mendas viderit inspiciens,\n\nDa veniam Authori, dices; nam plurima vellet\nExpungi, quae jam displicuisse sciat.\n\nSive Melancholicus quisquam, seu blandus Amator,\nAulicus aut Civis, seu bene comptus eques\n\nHuc appellat, age et tuto te crede legenti,\nMulta istic forsan non male nata leget.\n\nQuod fugiat, caveat, quodque amplexabitur, ista\nPagina fortassis promere multa potest.\n\nAt si quis Medicus coram te sistet, amice\nFac circumspecte, et te sine labe geras:\n\nInveniet namque ipse meis quoque plurima scriptis,\nNon leve subsidium quae sibi forsan erunt.\n\nSi quis Causidicus chartas impingat in istas,\nNil mihi vobiscum, pessima turba vale;\n\nSit nisi vir bonus, et juris sine fraude peritus,\nTum legat, et forsan doctior inde siet.\n\nSi quis cordatus, facilis, lectorque benignus\nHuc oculos vertat, quae velit ipse legat;\n\nCandidus ignoscet, metuas nil, pande libenter,\nOffensus mendis non erit ille tuis,\n\nLaudabit nonnulla. Venit si Rhetor ineptus,\nLimata et tersa, et qui bene cocta petit,\n\nClaude citus librum; nulla hic nisi ferrea verba,\nOffendent stomachum quae minus apta suum.\n\nAt si quis non eximius de plebe poeta,\nAnnue; namque istic plurima ficta leget.\n\nNos sumus e numero, nullus mihi spirat Apollo,\nGrandiloquus Vates quilibet esse nequit.\n\nSi Criticus Lector, tumidus Censorque molestus,\nZoilus et Momus, si rabiosa cohors:\n\nRinge, freme, et noli tum pandere, turba malignis\nSi occurrat sannis invidiosa suis:\n\nFac fugias; si nulla tibi sit copia eundi,\nContemnes, tacite scommata quaeque feres.\n\nFrendeat, allatret, vacuas gannitibus auras\nImpleat, haud cures; his placuisse nefas.\n\nVerum age si forsan divertat purior hospes,\nCuique sales, ludi, displiceantque joci,\n\nObjiciatque tibi sordes, lascivaque: dices,\nLasciva est Domino et Musa jocosa tuo,\n\nNec lasciva tamen, si pensitet omne; sed esto;\nSit lasciva licet pagina, vita proba est.\n\nBarbarus, indoctusque rudis spectator in istam\nSi messem intrudat, fuste fugabis eum,\n\nFungum pelle procul (jubeo) nam quid mihi fungo?\nConveniunt stomacho non minus ista suo.\n\nSed nec pelle tamen; laeto omnes accipe vultu,\nQuos, quas, vel quales, inde vel unde viros.\n\nGratus erit quicunque venit, gratissimus hospes\nQuisquis erit, facilis difficilisque mihi.\n\nNam si culparit, quaedam culpasse juvabit,\nCulpando faciet me meliora sequi.\n\nSed si laudarit, neque laudibus efferar ullis,\nSit satis hisce malis opposuisse bonum.\n\nHaec sunt quae nostro placuit mandare libello,\nEt quae dimittens dicere jussit Herus.\n\n\nDEMOCRITUS JUNIOR TO HIS BOOK\n\nPARAPHRASTIC METRICAL TRANSLATION.\n\n\nGo forth my book into the open day;\nHappy, if made so by its garish eye.\n\nO'er earth's wide surface take thy vagrant way,\nTo imitate thy master's genius try.\n\nThe Graces three, the Muses nine salute,\nShould those who love them try to con thy lore.\n\nThe country, city seek, grand thrones to boot,\nWith gentle courtesy humbly bow before.\n\nShould nobles gallant, soldiers frank and brave\nSeek thy acquaintance, hail their first advance:\n\nFrom twitch of care thy pleasant vein may save,\nMay laughter cause or wisdom give perchance.\n\nSome surly Cato, Senator austere,\nHaply may wish to peep into thy book:\n\nSeem very nothing\u2014tremble and revere:\nNo forceful eagles, butterflies e'er look.\n\nThey love not thee: of them then little seek,\nAnd wish for readers triflers like thyself.\n\nOf ludeful matron watchful catch the beck,\nOr gorgeous countess full of pride and pelf.\n\nThey may say pish! and frown, and yet read on:\nCry odd, and silly, coarse, and yet amusing.\n\nShould dainty damsels seek thy page to con,\nSpread thy best stores: to them be ne'er refusing:\n\nSay, fair one, master loves thee dear as life;\nWould he were here to gaze on thy sweet look.\n\nShould known or unknown student, freed from strife\nOf logic and the schools, explore my book:\n\nCry mercy critic, and thy book withhold:\nBe some few errors pardon'd though observ'd:\n\nAn humble author to implore makes bold.\nThy kind indulgence, even undeserv'd,\n\nShould melancholy wight or pensive lover,\nCourtier, snug cit, or carpet knight so trim\n\nOur blossoms cull, he'll find himself in clover,\nGain sense from precept, laughter from our whim.\n\nShould learned leech with solemn air unfold\nThy leaves, beware, be civil, and be wise:\n\nThy volume many precepts sage may hold,\nHis well fraught head may find no trifling prize.\n\nShould crafty lawyer trespass on our ground,\nCaitiffs avaunt! disturbing tribe away!\n\nUnless (white crow) an honest one be found;\nHe'll better, wiser go for what we say.\n\nShould some ripe scholar, gentle and benign,\nWith candour, care, and judgment thee peruse:\n\nThy faults to kind oblivion he'll consign;\nNor to thy merit will his praise refuse.\n\nThou may'st be searched for polish'd words and verse\nBy flippant spouter, emptiest of praters:\n\nTell him to seek them in some mawkish verse:\nMy periods all are rough as nutmeg graters.\n\nThe doggerel poet, wishing thee to read,\nReject not; let him glean thy jests and stories.\n\nHis brother I, of lowly sembling breed:\nApollo grants to few Parnassian glories.\n\nMenac'd by critic with sour furrowed brow,\nMomus or Troilus or Scotch reviewer:\n\nRuffle your heckle, grin and growl and vow:\nIll-natured foes you thus will find the fewer,\n\nWhen foul-mouth'd senseless railers cry thee down,\nReply not: fly, and show the rogues thy stern;\n\nThey are not worthy even of a frown:\nGood taste or breeding they can never learn;\n\nOr let them clamour, turn a callous ear,\nAs though in dread of some harsh donkey's bray.\n\nIf chid by censor, friendly though severe,\nTo such explain and turn thee not away.\n\nThy vein, says he perchance, is all too free;\nThy smutty language suits not learned pen:\n\nReply, Good Sir, throughout, the context see;\nThought chastens thought; so prithee judge again.\n\nBesides, although my master's pen may wander\nThrough devious paths, by which it ought not stray,\n\nHis life is pure, beyond the breath of slander:\nSo pardon grant; 'tis merely but his way.\n\nSome rugged ruffian makes a hideous rout\u2014\nBrandish thy cudgel, threaten him to baste;\n\nThe filthy fungus far from thee cast out;\nSuch noxious banquets never suit my taste.\n\nYet, calm and cautious moderate thy ire,\nBe ever courteous should the case allow\u2014\n\nSweet malt is ever made by gentle fire:\nWarm to thy friends, give all a civil bow.\n\nEven censure sometimes teaches to improve,\nSlight frosts have often cured too rank a crop,\n\nSo, candid blame my spleen shall never move,\nFor skilful gard'ners wayward branches lop.\n\nGo then, my book, and bear my words in mind;\nGuides safe at once, and pleasant them you'll find.\n\n\nTHE ARGUMENT OF THE FRONTISPIECE.\n\n\nTen distinct Squares here seen apart,\nAre joined in one by Cutter's art.\nI.\nOld Democritus under a tree,\nSits on a stone with book on knee;\nAbout him hang there many features,\nOf Cats, Dogs and such like creatures,\nOf which he makes anatomy,\nThe seat of black choler to see.\nOver his head appears the sky,\nAnd Saturn Lord of melancholy.\n\nII.\nTo the left a landscape of Jealousy,\nPresents itself unto thine eye.\nA Kingfisher, a Swan, an Hern,\nTwo fighting-cocks you may discern,\nTwo roaring Bulls each other hie,\nTo assault concerning venery.\nSymbols are these; I say no more,\nConceive the rest by that's afore.\n\nIII.\nThe next of solitariness,\nA portraiture doth well express,\nBy sleeping dog, cat: Buck and Doe,\nHares, Conies in the desert go:\nBats, Owls the shady bowers over,\nIn melancholy darkness hover.\nMark well: If't be not as't should be,\nBlame the bad Cutter, and not me.\n\nIV.\nI'th' under column there doth stand\n_Inamorato_ with folded hand;\nDown hangs his head, terse and polite,\nSome ditty sure he doth indite.\nHis lute and books about him lie,\nAs symptoms of his vanity.\nIf this do not enough disclose,\nTo paint him, take thyself by th' nose.\n\nV.\n_Hypocondriacus_ leans on his arm,\nWind in his side doth him much harm,\nAnd troubles him full sore, God knows,\nMuch pain he hath and many woes.\nAbout him pots and glasses lie,\nNewly brought from's Apothecary.\nThis Saturn's aspects signify,\nYou see them portray'd in the sky.\n\nVI.\nBeneath them kneeling on his knee,\nA superstitious man you see:\nHe fasts, prays, on his Idol fixt,\nTormented hope and fear betwixt:\nFor Hell perhaps he takes more pain,\nThan thou dost Heaven itself to gain.\nAlas poor soul, I pity thee,\nWhat stars incline thee so to be?\n\nVII.\nBut see the madman rage downright\nWith furious looks, a ghastly sight.\nNaked in chains bound doth he lie,\nAnd roars amain he knows not why!\nObserve him; for as in a glass,\nThine angry portraiture it was.\nHis picture keeps still in thy presence;\n'Twixt him and thee, there's no difference.\n\nVIII, IX.\n_Borage_ and _Hellebor_ fill two scenes,\nSovereign plants to purge the veins\nOf melancholy, and cheer the heart,\nOf those black fumes which make it smart;\nTo clear the brain of misty fogs,\nWhich dull our senses, and Soul clogs.\nThe best medicine that e'er God made\nFor this malady, if well assay'd.\n\nX.\nNow last of all to fill a place,\nPresented is the Author's face;\nAnd in that habit which he wears,\nHis image to the world appears.\nHis mind no art can well express,\nThat by his writings you may guess.\nIt was not pride, nor yet vainglory,\n(Though others do it commonly)\nMade him do this: if you must know,\nThe Printer would needs have it so.\nThen do not frown or scoff at it,\nDeride not, or detract a whit.\nFor surely as thou dost by him,\nHe will do the same again.\nThen look upon't, behold and see,\nAs thou lik'st it, so it likes thee.\nAnd I for it will stand in view,\nThine to command, Reader, adieu.\n\n\nTHE AUTHOR'S ABSTRACT OF MELANCHOLY, \u0394\u03b9\u03b1\u03bb\u03bf\u03b3\u1ff6\u03c2\n\nWhen I go musing all alone\nThinking of divers things fore-known.\nWhen I build castles in the air,\nVoid of sorrow and void of fear,\nPleasing myself with phantasms sweet,\nMethinks the time runs very fleet.\n\nAll my joys to this are folly,\nNaught so sweet as melancholy.\n\nWhen I lie waking all alone,\nRecounting what I have ill done,\nMy thoughts on me then tyrannise,\nFear and sorrow me surprise,\nWhether I tarry still or go,\nMethinks the time moves very slow.\n\nAll my griefs to this are jolly,\nNaught so mad as melancholy.\n\nWhen to myself I act and smile,\nWith pleasing thoughts the time beguile,\nBy a brook side or wood so green,\nUnheard, unsought for, or unseen,\nA thousand pleasures do me bless,\nAnd crown my soul with happiness.\n\nAll my joys besides are folly,\nNone so sweet as melancholy.\n\nWhen I lie, sit, or walk alone,\nI sigh, I grieve, making great moan,\nIn a dark grove, or irksome den,\nWith discontents and Furies then,\nA thousand miseries at once\nMine heavy heart and soul ensconce,\n\nAll my griefs to this are jolly,\nNone so sour as melancholy.\n\nMethinks I hear, methinks I see,\nSweet music, wondrous melody,\nTowns, palaces, and cities fine;\nHere now, then there; the world is mine,\nRare beauties, gallant ladies shine,\nWhate'er is lovely or divine.\n\nAll other joys to this are folly,\nNone so sweet as melancholy.\n\nMethinks I hear, methinks I see\nGhosts, goblins, fiends; my phantasy\nPresents a thousand ugly shapes,\nHeadless bears, black men, and apes,\nDoleful outcries, and fearful sights,\nMy sad and dismal soul affrights.\n\nAll my griefs to this are jolly,\nNone so damn'd as melancholy.\n\nMethinks I court, methinks I kiss,\nMethinks I now embrace my mistress.\nO blessed days, O sweet content,\nIn Paradise my time is spent.\nSuch thoughts may still my fancy move,\nSo may I ever be in love.\n\nAll my joys to this are folly,\nNaught so sweet as melancholy.\n\nWhen I recount love's many frights,\nMy sighs and tears, my waking nights,\nMy jealous fits; O mine hard fate\nI now repent, but 'tis too late.\nNo torment is so bad as love,\nSo bitter to my soul can prove.\n\nAll my griefs to this are jolly,\nNaught so harsh as melancholy.\n\nFriends and companions get you gone,\n'Tis my desire to be alone;\nNe'er well but when my thoughts and I\nDo domineer in privacy.\nNo Gem, no treasure like to this,\n'Tis my delight, my crown, my bliss.\n\nAll my joys to this are folly,\nNaught so sweet as melancholy.\n\n'Tis my sole plague to be alone,\nI am a beast, a monster grown,\nI will no light nor company,\nI find it now my misery.\nThe scene is turn'd, my joys are gone,\nFear, discontent, and sorrows come.\n\nAll my griefs to this are jolly,\nNaught so fierce as melancholy.\n\nI'll not change life with any king,\nI ravisht am: can the world bring\nMore joy, than still to laugh and smile,\nIn pleasant toys time to beguile?\nDo not, O do not trouble me,\nSo sweet content I feel and see.\n\nAll my joys to this are folly,\nNone so divine as melancholy.\n\nI'll change my state with any wretch,\nThou canst from gaol or dunghill fetch;\nMy pain's past cure, another hell,\nI may not in this torment dwell!\nNow desperate I hate my life,\nLend me a halter or a knife;\n\nAll my griefs to this are jolly,\nNaught so damn'd as melancholy.\n\n\nDEMOCRITUS JUNIOR TO THE READER.\n\nGentle reader, I presume thou wilt be very inquisitive to know what\nantic or personate actor this is, that so insolently intrudes upon this\ncommon theatre, to the world's view, arrogating another man's name;\nwhence he is, why he doth it, and what he hath to say; although, as\n[7]he said, Primum si noluero, non respondebo, quis coacturus est? I am\na free man born, and may choose whether I will tell; who can compel me?\nIf I be urged, I will as readily reply as that Egyptian in [8]Plutarch,\nwhen a curious fellow would needs know what he had in his basket, Quum\nvides velatam, quid inquiris in rem absconditam? It was therefore\ncovered, because he should not know what was in it. Seek not after that\nwhich is hid; if the contents please thee, [9]and be for thy use,\nsuppose the Man in the Moon, or whom thou wilt to be the author; I\nwould not willingly be known. Yet in some sort to give thee\nsatisfaction, which is more than I need, I will show a reason, both of\nthis usurped name, title, and subject. And first of the name of\nDemocritus; lest any man, by reason of it, should be deceived,\nexpecting a pasquil, a satire, some ridiculous treatise (as I myself\nshould have done), some prodigious tenet, or paradox of the earth's\nmotion, of infinite worlds, in infinito vacuo, ex fortuita atomorum\ncollisione, in an infinite waste, so caused by an accidental collision\nof motes in the sun, all which Democritus held, Epicurus and their\nmaster Lucippus of old maintained, and are lately revived by\nCopernicus, Brunus, and some others. Besides, it hath been always an\nordinary custom, as [10]Gellius observes, for later writers and\nimpostors, to broach many absurd and insolent fictions, under the name\nof so noble a philosopher as Democritus, to get themselves credit, and\nby that means the more to be respected, as artificers usually do, Novo\nqui marmori ascribunt Praxatilem suo. 'Tis not so with me.\n[11]Non hic Centaurus, non Gorgonas, Harpyasque\nInvenies, hominem pagina nostra sapit.\n\nNo Centaurs here, or Gorgons look to find,\nMy subject is of man and human kind.\n\nThou thyself art the subject of my discourse.\n[12]Quicquid agunt homines, votum, timor, ira, voluptas,\nGaudia, discursus, nostri farrago libelli.\n\nWhate'er men do, vows, fears, in ire, in sport,\nJoys, wand'rings, are the sum of my report.\n\nMy intent is no otherwise to use his name, than Mercurius\nGallobelgicus, Mercurius Britannicus, use the name of Mercury,\n[13]Democritus Christianus, &c.; although there be some other\ncircumstances for which I have masked myself under this vizard, and\nsome peculiar respect which I cannot so well express, until I have set\ndown a brief character of this our Democritus, what he was, with an\nepitome of his life.\nDemocritus, as he is described by [14]Hippocrates and [15]Laertius, was\na little wearish old man, very melancholy by nature, averse from\ncompany in his latter days, [16]and much given to solitariness, a\nfamous philosopher in his age, [17]coaevus with Socrates, wholly\naddicted to his studies at the last, and to a private life: wrote many\nexcellent works, a great divine, according to the divinity of those\ntimes, an expert physician, a politician, an excellent mathematician,\nas [18]Diacosmus and the rest of his works do witness. He was much\ndelighted with the studies of husbandry, saith [19]Columella, and often\nI find him cited by [20]Constantinus and others treating of that\nsubject. He knew the natures, differences of all beasts, plants,\nfishes, birds; and, as some say, could [21]understand the tunes and\nvoices of them. In a word, he was omnifariam doctus, a general scholar,\na great student; and to the intent he might better contemplate, [22]I\nfind it related by some, that he put out his eyes, and was in his old\nage voluntarily blind, yet saw more than all Greece besides, and [23]\nwrit of every subject, Nihil in toto opificio naturae, de quo non\nscripsit. [24]A man of an excellent wit, profound conceit; and to\nattain knowledge the better in his younger years, he travelled to Egypt\nand [25] Athens, to confer with learned men, [26]admired of some,\ndespised of others. After a wandering life, he settled at Abdera, a\ntown in Thrace, and was sent for thither to be their lawmaker,\nrecorder, or town-clerk, as some will; or as others, he was there bred\nand born. Howsoever it was, there he lived at last in a garden in the\nsuburbs, wholly betaking himself to his studies and a private life,\n[27]saving that sometimes he would walk down to the haven, [28]and\nlaugh heartily at such variety of ridiculous objects, which there he\nsaw. Such a one was Democritus.\nBut in the mean time, how doth this concern me, or upon what reference\ndo I usurp his habit? I confess, indeed, that to compare myself unto\nhim for aught I have yet said, were both impudency and arrogancy. I do\nnot presume to make any parallel, Antistat mihi millibus trecentis,\n[29]parvus sum, nullus sum, altum nec spiro, nec spero. Yet thus much I\nwill say of myself, and that I hope without all suspicion of pride, or\nself-conceit, I have lived a silent, sedentary, solitary, private life,\nmihi et musis in the University, as long almost as Xenocrates in\nAthens, ad senectam fere to learn wisdom as he did, penned up most part\nin my study. For I have been brought up a student in the most\nflourishing college of Europe, [30] augustissimo collegio, and can brag\nwith [31]Jovius, almost, in ea luce domicilii Vacicani, totius orbis\nceleberrimi, per 37 annos multa opportunaque didici; for thirty years I\nhave continued (having the use of as good [32]libraries as ever he had)\na scholar, and would be therefore loath, either by living as a drone,\nto be an unprofitable or unworthy member of so learned and noble a\nsociety, or to write that which should be any way dishonourable to such\na royal and ample foundation. Something I have done, though by my\nprofession a divine, yet turbine raptus ingenii, as [33]he said, out of\na running wit, an unconstant, unsettled mind, I had a great desire (not\nable to attain to a superficial skill in any) to have some smattering\nin all, to be aliquis in omnibus, nullus in singulis, [34] which\n[35]Plato commends, out of him [36]Lipsius approves and furthers, as\nfit to be imprinted in all curious wits, not to be a slave of one\nscience, or dwell altogether in one subject, as most do, but to rove\nabroad, centum puer artium, to have an oar in every man's boat, to [37]\ntaste of every dish, and sip of every cup, which, saith [38]Montaigne,\nwas well performed by Aristotle, and his learned countryman Adrian\nTurnebus. This roving humour (though not with like success) I have ever\nhad, and like a ranging spaniel, that barks at every bird he sees,\nleaving his game, I have followed all, saving that which I should, and\nmay justly complain, and truly, qui ubique est, nusquam est, [39]which\n[40]Gesner did in modesty, that I have read many books, but to little\npurpose, for want of good method; I have confusedly tumbled over divers\nauthors in our libraries, with small profit, for want of art, order,\nmemory, judgment. I never travelled but in map or card, in which mine\nunconfined thoughts have freely expatiated, as having ever been\nespecially delighted with the study of Cosmography. [41]Saturn was lord\nof my geniture, culminating, &c., and Mars principal significator of\nmanners, in partile conjunction with my ascendant; both fortunate in\ntheir houses, &c. I am not poor, I am not rich; nihil est, nihil deest,\nI have little, I want nothing: all my treasure is in Minerva's tower.\nGreater preferment as I could never get, so am I not in debt for it, I\nhave a competence (laus Deo) from my noble and munificent patrons,\nthough I live still a collegiate student, as Democritus in his garden,\nand lead a monastic life, ipse mihi theatrum, sequestered from those\ntumults and troubles of the world, Et tanquam in specula positus,\n([42]as he said) in some high place above you all, like Stoicus\nSapiens, omnia saecula, praeterita presentiaque videns, uno velut\nintuitu, I hear and see what is done abroad, how others [43]run, ride,\nturmoil, and macerate themselves in court and country, far from those\nwrangling lawsuits, aulia vanitatem, fori ambitionem, ridere mecum\nsoleo: I laugh at all, [44]only secure, lest my suit go amiss, my ships\nperish, corn and cattle miscarry, trade decay, I have no wife nor\nchildren good or bad to provide for. A mere spectator of other men's\nfortunes and adventures, and how they act their parts, which methinks\nare diversely presented unto me, as from a common theatre or scene. I\nhear new news every day, and those ordinary rumours of war, plagues,\nfires, inundations, thefts, murders, massacres, meteors, comets,\nspectrums, prodigies, apparitions, of towns taken, cities besieged in\nFrance, Germany, Turkey, Persia, Poland, &c., daily musters and\npreparations, and such like, which these tempestuous times afford,\nbattles fought, so many men slain, monomachies, shipwrecks, piracies\nand sea-fights; peace, leagues, stratagems, and fresh alarms. A vast\nconfusion of vows, wishes, actions, edicts, petitions, lawsuits, pleas,\nlaws, proclamations, complaints, grievances are daily brought to our\nears. New books every day, pamphlets, corantoes, stories, whole\ncatalogues of volumes of all sorts, new paradoxes, opinions, schisms,\nheresies, controversies in philosophy, religion, &c. Now come tidings\nof weddings, maskings, mummeries, entertainments, jubilees, embassies,\ntilts and tournaments, trophies, triumphs, revels, sports, plays: then\nagain, as in a new shifted scene, treasons, cheating tricks, robberies,\nenormous villainies in all kinds, funerals, burials, deaths of princes,\nnew discoveries, expeditions, now comical, then tragical matters. Today\nwe hear of new lords and officers created, tomorrow of some great men\ndeposed, and then again of fresh honours conferred; one is let loose,\nanother imprisoned; one purchaseth, another breaketh: he thrives, his\nneighbour turns bankrupt; now plenty, then again dearth and famine; one\nruns, another rides, wrangles, laughs, weeps, &c. This I daily hear,\nand such like, both private and public news, amidst the gallantry and\nmisery of the world; jollity, pride, perplexities and cares, simplicity\nand villainy; subtlety, knavery, candour and integrity, mutually mixed\nand offering themselves; I rub on privus privatus; as I have still\nlived, so I now continue, statu quo prius, left to a solitary life, and\nmine own domestic discontents: saving that sometimes, ne quid mentiar,\nas Diogenes went into the city, and Democritus to the haven to see\nfashions, I did for my recreation now and then walk abroad, look into\nthe world, and could not choose but make some little observation, non\ntam sagax observator ac simplex recitator, [45] not as they did, to\nscoff or laugh at all, but with a mixed passion.\n[46]Bilem saepe, jocum vestri movere tumultus.\n\nYe wretched mimics, whose fond heats have been,\nHow oft! the objects of my mirth and spleen.\n\nI did sometime laugh and scoff with Lucian, and satirically tax with\nMenippus, lament with Heraclitus, sometimes again I was [47]petulanti\nsplene chachinno, and then again, [48]urere bilis jecur, I was much\nmoved to see that abuse which I could not mend. In which passion\nhowsoever I may sympathise with him or them, 'tis for no such respect I\nshroud myself under his name; but either in an unknown habit to assume\na little more liberty and freedom of speech, or if you will needs know,\nfor that reason and only respect which Hippocrates relates at large in\nhis Epistle to Damegetus, wherein he doth express, how coming to visit\nhim one day, he found Democritus in his garden at Abdera, in the\nsuburbs, [49]under a shady bower, [50]with a book on his knees, busy at\nhis study, sometimes writing, sometimes walking. The subject of his\nbook was melancholy and madness; about him lay the carcases of many\nseveral beasts, newly by him cut up and anatomised; not that he did\ncontemn God's creatures, as he told Hippocrates, but to find out the\nseat of this atra bilis, or melancholy, whence it proceeds, and how it\nwas engendered in men's bodies, to the intent he might better cure it\nin himself, and by his writings and observation [51]teach others how to\nprevent and avoid it. Which good intent of his, Hippocrates highly\ncommended: Democritus Junior is therefore bold to imitate, and because\nhe left it imperfect, and it is now lost, quasi succenturiator\nDemocriti, to revive again, prosecute, and finish in this treatise.\nYou have had a reason of the name. If the title and inscription offend\nyour gravity, were it a sufficient justification to accuse others, I\ncould produce many sober treatises, even sermons themselves, which in\ntheir fronts carry more fantastical names. Howsoever, it is a kind of\npolicy in these days, to prefix a fantastical title to a book which is\nto be sold; for, as larks come down to a day-net, many vain readers\nwill tarry and stand gazing like silly passengers at an antic picture\nin a painter's shop, that will not look at a judicious piece. And,\nindeed, as [52]Scaliger observes, nothing more invites a reader than an\nargument unlooked for, unthought of, and sells better than a scurrile\npamphlet, tum maxime cum novitas excitat [53]palatum. Many men, saith\nGellius, are very conceited in their inscriptions, and able (as\n[54]Pliny quotes out of Seneca) to make him loiter by the way that went\nin haste to fetch a midwife for his daughter, now ready to lie down.\nFor my part, I have honourable [55]precedents for this which I have\ndone: I will cite one for all, Anthony Zara, Pap. Epis., his Anatomy of\nWit, in four sections, members, subsections, &c., to be read in our\nlibraries.\nIf any man except against the matter or manner of treating of this my\nsubject, and will demand a reason of it, I can allege more than one; I\nwrite of melancholy, by being busy to avoid melancholy. There is no\ngreater cause of melancholy than idleness, no better cure than\nbusiness, as [56] Rhasis holds: and howbeit, stultus labor est\nineptiarum, to be busy in toys is to small purpose, yet hear that\ndivine Seneca, aliud agere quam nihil, better do to no end, than\nnothing. I wrote therefore, and busied myself in this playing labour,\noliosaque diligentia ut vitarem torporum feriandi with Vectius in\nMacrobius, atque otium in utile verterem negatium.\n[57]Simul et jucunda et idonea dicere vita,\nLectorem delectando simul atque monendo.\n\nPoets would profit or delight mankind,\nAnd with the pleasing have th' instructive joined.\nProfit and pleasure, then, to mix with art,\nT' inform the judgment, nor offend the heart,\nShall gain all votes.\n\nTo this end I write, like them, saith Lucian, that recite to trees, and\ndeclaim to pillars for want of auditors: as [58]Paulus Aegineta\ningenuously confesseth, not that anything was unknown or omitted, but\nto exercise myself, which course if some took, I think it would be good\nfor their bodies, and much better for their souls; or peradventure as\nothers do, for fame, to show myself (Scire tuum nihil est, nisi te\nscire hoc sciat alter). I might be of Thucydides' opinion, [59]to know\na thing and not to express it, is all one as if he knew it not. When I\nfirst took this task in hand, et quod ait [60]ille, impellents genio\nnegotium suscepi, this I aimed at; [61]vel ut lenirem animum scribendo,\nto ease my mind by writing; for I had gravidum cor, foetum caput, a\nkind of imposthume in my head, which I was very desirous to be unladen\nof, and could imagine no fitter evacuation than this. Besides, I might\nnot well refrain, for ubi dolor, ibi digitus, one must needs scratch\nwhere it itches. I was not a little offended with this malady, shall I\nsay my mistress Melancholy, my Aegeria, or my malus genius? and for\nthat cause, as he that is stung with a scorpion, I would expel clavum\nclavo, [62]comfort one sorrow with another, idleness with idleness, ut\nex vipera Theriacum, make an antidote out of that which was the prime\ncause of my disease. Or as he did, of whom [63]Felix Plater speaks,\nthat thought he had some of Aristophanes' frogs in his belly, still\ncrying Breec, okex, coax, coax, oop, oop, and for that cause studied\nphysic seven years, and travelled over most part of Europe to ease\nhimself. To do myself good I turned over such physicians as our\nlibraries would afford, or my [64]private friends impart, and have\ntaken this pains. And why not? Cardan professeth he wrote his book, De\nConsolatione after his son's death, to comfort himself; so did Tully\nwrite of the same subject with like intent after his daughter's\ndeparture, if it be his at least, or some impostor's put out in his\nname, which Lipsius probably suspects. Concerning myself, I can\nperadventure affirm with Marius in Sallust, [65]that which others hear\nor read of, I felt and practised myself; they get their knowledge by\nbooks, I mine by melancholising. Experto crede Roberto. Something I can\nspeak out of experience, aerumnabilis experientia me docuit; and with\nher in the poet, [66]Haud ignara mali miseris succurrere disco; I would\nhelp others out of a fellow-feeling; and, as that virtuous lady did of\nold, [67]being a leper herself, bestow all her portion to build an\nhospital for lepers, I will spend my time and knowledge, which are my\ngreatest fortunes, for the common good of all.\nYea, but you will infer that this is [68]actum agere, an unnecessary\nwork, cramben bis coctam apponnere, the same again and again in other\nwords. To what purpose? [69]Nothing is omitted that may well be said,\nso thought Lucian in the like theme. How many excellent physicians have\nwritten just volumes and elaborate tracts of this subject? No news\nhere; that which I have is stolen, from others, [70]Dicitque mihi mea\npagina fur es. If that severe doom of [71]Synesius be true, it is a\ngreater offence to steal dead men's labours, than their clothes, what\nshall become of most writers? I hold up my hand at the bar among\nothers, and am guilty of felony in this kind, habes confitentem reum, I\nam content to be pressed with the rest. 'Tis most true, tenet\ninsanabile multos scribendi cacoethes, and [72]there is no end of\nwriting of books, as the wiseman found of old, in this [73]scribbling\nage, especially wherein [74]the number of books is without number, (as\na worthy man saith,) presses be oppressed, and out of an itching humour\nthat every man hath to show himself, [75]desirous of fame and honour\n(scribimus indocti doctique\u2014\u2014) he will write no matter what, and scrape\ntogether it boots not whence. [76]Bewitched with this desire of fame,\netiam mediis in morbis, to the disparagement of their health, and\nscarce able to hold a pen, they must say something, [77]and get\nthemselves a name, saith Scaliger, though it be to the downfall and\nruin of many others. To be counted writers, scriptores ut salutentur,\nto be thought and held polymaths and polyhistors, apud imperitum vulgus\nob ventosae nomen artis, to get a paper-kingdom: nulla spe quaestus sed\nampla famae, in this precipitate, ambitious age, nunc ut est saeculum,\ninter immaturam eruditionem, ambitiosum et praeceps ('tis\n[78]Scaliger's censure); and they that are scarce auditors, vix\nauditores, must be masters and teachers, before they be capable and fit\nhearers. They will rush into all learning, togatam armatam, divine,\nhuman authors, rake over all indexes and pamphlets for notes, as our\nmerchants do strange havens for traffic, write great tomes, Cum non\nsint re vera doctiores, sed loquaciores, whereas they are not thereby\nbetter scholars, but greater praters. They commonly pretend public\ngood, but as [79]Gesner observes, 'tis pride and vanity that eggs them\non; no news or aught worthy of note, but the same in other terms. Ne\nferiarentur fortasse typographi vel ideo scribendum est aliquid ut se\nvixisse testentur. As apothecaries we make new mixtures everyday, pour\nout of one vessel into another; and as those old Romans robbed all the\ncities of the world, to set out their bad-sited Rome, we skim off the\ncream of other men's wits, pick the choice flowers of their tilled\ngardens to set out our own sterile plots. Castrant alios ut libros suos\nper se graciles alieno adipe suffarciant (so [80]Jovius inveighs.) They\nlard their lean books with the fat of others' works. Ineruditi fures,\n&c. A fault that every writer finds, as I do now, and yet faulty\nthemselves, [81]Trium literarum homines, all thieves; they pilfer out\nof old writers to stuff up their new comments, scrape Ennius'\ndunghills, and out of [82]Democritus' pit, as I have done. By which\nmeans it comes to pass, [83]that not only libraries and shops are full\nof our putrid papers, but every close-stool and jakes, Scribunt carmina\nquae legunt cacantes; they serve to put under pies, to [84]lap spice\nin, and keep roast meat from burning. With us in France, saith\n[85]Scaliger, every man hath liberty to write, but few ability.\n[86]Heretofore learning was graced by judicious scholars, but now noble\nsciences are vilified by base and illiterate scribblers, that either\nwrite for vainglory, need, to get money, or as Parasites to flatter and\ncollogue with some great men, they put cut [87]burras, quisquiliasque\nineptiasque. [88]Amongst so many thousand authors you shall scarce find\none, by reading of whom you shall be any whit better, but rather much\nworse, quibus inficitur potius, quam perficitur, by which he is rather\ninfected than any way perfected.\n[89]\u2014\u2014\u2014Qui talia legit,\nQuid didicit tandem, quid scit nisi somnia, nugas?\n\nSo that oftentimes it falls out (which Callimachus taxed of old) a\ngreat book is a great mischief. [90]Cardan finds fault with Frenchmen\nand Germans, for their scribbling to no purpose, non inquit ab edendo\ndeterreo, modo novum aliquid inveniant, he doth not bar them to write,\nso that it be some new invention of their own; but we weave the same\nweb still, twist the same rope again and again; or if it be a new\ninvention, 'tis but some bauble or toy which idle fellows write, for as\nidle fellows to read, and who so cannot invent? [91]He must have a\nbarren wit, that in this scribbling age can forge nothing. [92]Princes\nshow their armies, rich men vaunt their buildings, soldiers their\nmanhood, and scholars vent their toys; they must read, they must hear\nwhether they will or no.\n[93]Et quodcunque semel chartis illeverit, omnes\nGestiet a furno redeuntes scire lacuque,\nEt pueros et anus\u2014\u2014\u2014\n\nWhat once is said and writ, all men must know,\nOld wives and children as they come and go.\n\nWhat a company of poets hath this year brought out, as Pliny complains\nto Sossius Sinesius. [94]This April every day some or other have\nrecited. What a catalogue of new books all this year, all this age (I\nsay), have our Frankfort Marts, our domestic Marts brought out? Twice a\nyear, [95] Proferunt se nova ingenia et ostentant, we stretch our wits\nout, and set them to sale, magno conatu nihil agimus. So that which\n[96]Gesner much desires, if a speedy reformation be not had, by some\nprince's edicts and grave supervisors, to restrain this liberty, it\nwill run on in infinitum. Quis tam avidus librorum helluo, who can read\nthem? As already, we shall have a vast chaos and confusion of books, we\nare [97]oppressed with them, [98]our eyes ache with reading, our\nfingers with turning. For my part I am one of the number, nos numerus\nsumus, (we are mere ciphers): I do not deny it, I have only this of\nMacrobius to say for myself, Omne meum, nihil meum, 'tis all mine, and\nnone mine. As a good housewife out of divers fleeces weaves one piece\nof cloth, a bee gathers wax and honey out of many flowers, and makes a\nnew bundle of all, Floriferis ut apes in saltibus omnia libant, I have\nlaboriously [99]collected this cento out of divers writers, and that\nsine injuria, I have wronged no authors, but given every man his own;\nwhich [100]Hierom so much commends in Nepotian; he stole not whole\nverses, pages, tracts, as some do nowadays, concealing their authors'\nnames, but still said this was Cyprian's, that Lactantius, that\nHilarius, so said Minutius Felix, so Victorinus, thus far Arnobius: I\ncite and quote mine authors (which, howsoever some illiterate\nscribblers account pedantical, as a cloak of ignorance, and opposite to\ntheir affected fine style, I must and will use) sumpsi, non suripui;\nand what Varro, lib. 6. de re rust. speaks of bees, minime maleficae\nnullius opus vellicantes faciunt delerius, I can say of myself, Whom\nhave I injured? The matter is theirs most part, and yet mine, apparet\nunde sumptum sit (which Seneca approves), aliud tamen quam unde sumptum\nsit apparet, which nature doth with the aliment of our bodies\nincorporate, digest, assimilate, I do concoquere quod hausi, dispose of\nwhat I take. I make them pay tribute, to set out this my Maceronicon,\nthe method only is mine own, I must usurp that of [101]Wecker e Ter.\nnihil dictum quod non dictum prius, methodus sola artificem ostendit,\nwe can say nothing but what hath been said, the composition and method\nis ours only, and shows a scholar. Oribasius, Aesius, Avicenna, have\nall out of Galen, but to their own method, diverso stilo, non diversa\nfide. Our poets steal from Homer; he spews, saith Aelian, they lick it\nup. Divines use Austin's words verbatim still, and our story-dressers\ndo as much; he that comes last is commonly best,\n\u2014\u2014\u2014donec quid grandius aetas\nPostera sorsque ferat melior.\u2014\u2014\u2014[102]\n\nThough there were many giants of old in physic and philosophy, yet I\nsay with [103]Didacus Stella, A dwarf standing on the shoulders of a\ngiant may see farther than a giant himself; I may likely add, alter,\nand see farther than my predecessors; and it is no greater prejudice\nfor me to indite after others, than for Aelianus Montaltus, that famous\nphysician, to write de morbis capitis after Jason Pratensis, Heurnius,\nHildesheim, &c., many horses to run in a race, one logician, one\nrhetorician, after another. Oppose then what thou wilt,\nAllatres licet usque nos et usque\nEt gannitibus improbis lacessas.\n\nI solve it thus. And for those other faults of barbarism, [104]Doric\ndialect, extemporanean style, tautologies, apish imitation, a rhapsody\nof rags gathered together from several dunghills, excrements of\nauthors, toys and fopperies confusedly tumbled out, without art,\ninvention, judgment, wit, learning, harsh, raw, rude, fantastical,\nabsurd, insolent, indiscreet, ill-composed, indigested, vain, scurrile,\nidle, dull, and dry; I confess all ('tis partly affected), thou canst\nnot think worse of me than I do of myself. 'Tis not worth the reading,\nI yield it, I desire thee not to lose time in perusing so vain a\nsubject, I should be peradventure loath myself to read him or thee so\nwriting; 'tis not operae, pretium. All I say is this, that I have\n[105]precedents for it, which Isocrates calls perfugium iis qui\npeccant, others as absurd, vain, idle, illiterate, &c. Nonnulli alii\nidem fecerunt; others have done as much, it may be more, and perhaps\nthou thyself, Novimus et qui te, &c. We have all our faults; scimus, et\nhanc, veniaim, &c.; [106]thou censurest me, so have I done others, and\nmay do thee, Cedimus inque vicem, &c., 'tis lex talionis, quid pro quo.\nGo now, censure, criticise, scoff, and rail.\n[107]Nasutus cis usque licet, sis denique nasus:\nNon potes in nugas dicere plura meas,\nIpse ego quam dixi, &c.\n\nWert thou all scoffs and flouts, a very Momus,\nThan we ourselves, thou canst not say worse of us.\n\nThus, as when women scold, have I cried whore first, and in some men's\ncensures I am afraid I have overshot myself, Laudare se vani,\nvituperare stulti, as I do not arrogate, I will not derogate. Primus\nvestrum non sum, nec imus, I am none of the best, I am none of the\nmeanest of you. As I am an inch, or so many feet, so many parasangs,\nafter him or him, I may be peradventure an ace before thee. Be it\ntherefore as it is, well or ill, I have essayed, put myself upon the\nstage; I must abide the censure, I may not escape it. It is most true,\nstylus virum arguit, our style bewrays us, and as [108]hunters find\ntheir game by the trace, so is a man's genius descried by his works,\nMulto melius ex sermone quam lineamentis, de moribus hominum judicamus;\nit was old Cato's rule. I have laid myself open (I know it) in this\ntreatise, turned mine inside outward: I shall be censured, I doubt not;\nfor, to say truth with Erasmus, nihil morosius hominum judiciis, there\nis nought so peevish as men's judgments; yet this is some comfort, ut\npalata, sic judicia, our censures are as various as our palates.\n[109]Tres mihi convivae prope dissentire videntur,\nPoscentes vario multum diversa palato, &c.\n\nThree guests I have, dissenting at my feast,\nRequiring each to gratify his taste\nWith different food.\n\nOur writings are as so many dishes, our readers guests, our books like\nbeauty, that which one admires another rejects; so are we approved as\nmen's fancies are inclined. Pro captu lectoris habent sua fata\nlibelli.. That which is most pleasing to one is amaracum sui, most\nharsh to another. Quot homines, tot sententiae, so many men, so many\nminds: that which thou condemnest he commends. [110]Quod petis, id sane\nest invisum acidumque duobus. He respects matter, thou art wholly for\nwords; he loves a loose and free style, thou art all for neat\ncomposition, strong lines, hyperboles, allegories; he desires a fine\nfrontispiece, enticing pictures, such as [111]Hieron. Natali the Jesuit\nhath cut to the Dominicals, to draw on the reader's attention, which\nthou rejectest; that which one admires, another explodes as most absurd\nand ridiculous. If it be not point blank to his humour, his method, his\nconceit, [112]si quid, forsan omissum, quod is animo conceperit, si\nquae dictio, &c. If aught be omitted, or added, which he likes, or\ndislikes, thou art mancipium paucae lectionis, an idiot, an ass, nullus\nes, or plagiarius, a trifler, a trivant, thou art an idle fellow; or\nelse it is a thing of mere industry, a collection without wit or\ninvention, a very toy. [113]Facilia sic putant omnes quae jam facta,\nnec de salebris cogitant, ubi via strata; so men are valued, their\nlabours vilified by fellows of no worth themselves, as things of\nnought, who could not have done as much. Unusquisque abundat sensu suo,\nevery man abounds in his own sense; and whilst each particular party is\nso affected, how should one please all?\n[114]Quid dem? quid non dem? Renuis tu quod jubet ille.\n\n\u2014\u2014\u2014What courses must I choose?\nWhat not? What both would order you refuse.\n\nHow shall I hope to express myself to each man's humour and\n[115]conceit, or to give satisfaction to all? Some understand too\nlittle, some too much, qui similiter in legendos libros, atque in\nsalutandos homines irruunt, non cogitantes quales, sed quibus vestibus\ninduti sint, as [116]Austin observes, not regarding what, but who\nwrite, [117]orexin habet auctores celebritas, not valuing the metal,\nbut stamp that is upon it, Cantharum aspiciunt, non quid in eo. If he\nbe not rich, in great place, polite and brave, a great doctor, or full\nfraught with grand titles, though never so well qualified, he is a\ndunce; but, as [118]Baronius hath it of Cardinal Caraffa's works, he is\na mere hog that rejects any man for his poverty. Some are too partial,\nas friends to overween, others come with a prejudice to carp, vilify,\ndetract, and scoff; (qui de me forsan, quicquid est, omni contemptu\ncontemptius judicant) some as bees for honey, some as spiders to gather\npoison. What shall I do in this case? As a Dutch host, if you come to\nan inn in. Germany, and dislike your fare, diet, lodging, &c., replies\nin a surly tone, [119]aliud tibi quaeras diversorium, if you like not\nthis, get you to another inn: I resolve, if you like not my writing, go\nread something else. I do not much esteem thy censure, take thy course,\nit is not as thou wilt, nor as I will, but when we have both done, that\nof [120]Plinius Secundus to Trajan will prove true, Every man's witty\nlabour takes not, except the matter, subject, occasion, and some\ncommending favourite happen to it. If I be taxed, exploded by thee and\nsome such, I shall haply be approved and commended by others, and so\nhave been (Expertus loquor), and may truly say with [121]Jovius in like\ncase, (absit verbo jactantia) heroum quorundam, pontificum, et virorum\nnobilium familiaritatem et amicitiam, gratasque gratias, et multorum\n[122] bene laudatorum laudes sum inde promeritus, as I have been\nhonoured by some worthy men, so have I been vilified by others, and\nshall be. At the first publishing of this book, (which [123]Probus of\nPersius satires), editum librum continuo mirari homines, atque avide\nderipere caeperunt, I may in some sort apply to this my work. The\nfirst, second, and third edition were suddenly gone, eagerly read, and,\nas I have said, not so much approved by some, as scornfully rejected by\nothers. But it was Democritus his fortune, Idem admirationi et\n[124]irrisioni habitus. 'Twas Seneca's fate, that superintendent of\nwit, learning, judgment, [125]ad stuporem doctus, the best of Greek and\nLatin writers, in Plutarch's opinion; that renowned corrector of vice,\nas, [126]Fabius terms him, and painful omniscious philosopher, that\nwrit so excellently and admirably well, could not please all parties,\nor escape censure. How is he vilified by [127] Caligula, Agellius,\nFabius, and Lipsius himself, his chief propugner? In eo pleraque\npernitiosa, saith the same Fabius, many childish tracts and sentences\nhe hath, sermo illaboratus, too negligent often and remiss, as Agellius\nobserves, oratio vulgaris et protrita, dicaces et ineptae, sententiae,\neruditio plebeia, an homely shallow writer as he is. In partibus spinas\net fastidia habet, saith [128]Lipsius; and, as in all his other works,\nso especially in his epistles, aliae in argutiis et ineptiis\noccupantur, intricatus alicubi, et parum compositus, sine copia rerum\nhoc fecit, he jumbles up many things together immethodically, after the\nStoics' fashion, parum ordinavit, multa accumulavit, &c. If Seneca be\nthus lashed, and many famous men that I could name, what shall I\nexpect? How shall I that am vix umbra tanti philosophi hope to please?\nNo man so absolute ([129]Erasmus holds) to satisfy all, except\nantiquity, prescription, &c., set a bar. But as I have proved in\nSeneca, this will not always take place, how shall I evade? 'Tis the\ncommon doom of all writers, I must (I say) abide it; I seek not\napplause; [130]Non ego ventosa venor suffragia plebis; again, non sum\nadeo informis, I would not be [131]vilified:\n[132]\u2014\u2014\u2014laudatus abunde,\nNon fastiditus si tibi, lector, ero.\n\nI fear good men's censures, and to their favourable acceptance I submit\nmy labours,\n[133]\u2014\u2014\u2014et linguas mancipiorum\nContemno.\u2014\u2014\u2014\n\nAs the barking of a dog, I securely contemn those malicious and\nscurrile obloquies, flouts, calumnies of railers and detractors; I\nscorn the rest. What therefore I have said, pro tenuitate mea, I have\nsaid.\nOne or two things yet I was desirous to have amended if I could,\nconcerning the manner of handling this my subject, for which I must\napologise, deprecari, and upon better advice give the friendly reader\nnotice: it was not mine intent to prostitute my muse in English, or to\ndivulge secreta Minervae, but to have exposed this more contract in\nLatin, if I could have got it printed. Any scurrile pamphlet is welcome\nto our mercenary stationers in English; they print all\n\u2014\u2014\u2014cuduntque libellos\nIn quorum foliis vix simia nuda cacaret;\n\nBut in Latin they will not deal; which is one of the reasons\n[134]Nicholas Car, in his oration of the paucity of English writers,\ngives, that so many flourishing wits are smothered in oblivion, lie\ndead and buried in this our nation. Another main fault is, that I have\nnot revised the copy, and amended the style, which now flows remissly,\nas it was first conceived; but my leisure would not permit; Feci nec\nquod potui, nec quod volui, I confess it is neither as I would, nor as\nit should be.\n[135]Cum relego scripsisse pudet, quia plurima cerno\nMe quoque quae fuerant judice digna lini.\n\nWhen I peruse this tract which I have writ,\nI am abash'd, and much I hold unfit.\n\nEt quod gravissimum, in the matter itself, many things I disallow at\nthis present, which when I writ, [136]Non eadem est aetas, non mens; I\nwould willingly retract much, &c., but 'tis too late, I can only crave\npardon now for what is amiss. I might indeed, (had I wisely done)\nobserved that precept of the poet, \u2014\u2014\u2014nonumque prematur in annum, and\nhave taken more care: or, as Alexander the physician would have done by\nlapis lazuli, fifty times washed before it be used, I should have\nrevised, corrected and amended this tract; but I had not (as I said)\nthat happy leisure, no amanuenses or assistants. Pancrates in\n[137]Lucian, wanting a servant as he went from Memphis to Coptus in\nEgypt, took a door bar, and after some superstitious words pronounced\n(Eucrates the relator was then present) made it stand up like a\nserving-man, fetch him water, turn the spit, serve in supper, and what\nwork he would besides; and when he had done that service he desired,\nturned his man to a stick again. I have no such skill to make new men\nat my pleasure, or means to hire them; no whistle to call like the\nmaster of a ship, and bid them run, &c. I have no such authority, no\nsuch benefactors, as that noble [138]Ambrosius was to Origen, allowing\nhim six or seven amanuenses to write out his dictates; I must for that\ncause do my business myself, and was therefore enforced, as a bear doth\nher whelps, to bring forth this confused lump; I had not time to lick\nit into form, as she doth her young ones, but even so to publish it, as\nit was first written quicquid in buccam venit, in an extemporean style,\nas [139]I do commonly all other exercises, effudi quicquid dictavit\ngenius meus, out of a confused company of notes, and writ with as small\ndeliberation as I do ordinarily speak, without all affectation of big\nwords, fustian phrases, jingling terms, tropes, strong lines, that like\n[140]Acesta's arrows caught fire as they flew, strains of wit, brave\nheats, elegies, hyperbolical exornations, elegancies, &c., which many\nso much affect. I am [141]aquae potor, drink no wine at all, which so\nmuch improves our modern wits, a loose, plain, rude writer, ficum, voco\nficum et ligonem ligonem and as free, as loose, idem calamo quod in\nmente, [142]I call a spade a spade, animis haec scribo, non auribus, I\nrespect matter not words; remembering that of Cardan, verba propter\nres, non res propter verba: and seeking with Seneca, quid scribam, non\nquemadmodum, rather _what_ than _how_ to write: for as Philo thinks,\n[143]He that is conversant about matter, neglects words, and those that\nexcel in this art of speaking, have no profound learning,\n[144]Verba nitent phaleris, at nullus verba medullas\nIntus habent\u2014\u2014\u2014\n\nBesides, it was the observation of that wise Seneca, [145]when you see\na fellow careful about his words, and neat in his speech, know this for\na certainty, that man's mind is busied about toys, there's no solidity\nin him. Non est ornamentum virile concinnitas: as he said of a\nnightingale, \u2014\u2014\u2014vox es, praeterea nihil, &c. I am therefore in this\npoint a professed disciple of [146]Apollonius a scholar of Socrates, I\nneglect phrases, and labour wholly to inform my reader's understanding,\nnot to please his ear; 'tis not my study or intent to compose neatly,\nwhich an orator requires, but to express myself readily and plainly as\nit happens. So that as a river runs sometimes precipitate and swift,\nthen dull and slow; now direct, then per ambages, now deep, then\nshallow; now muddy, then clear; now broad, then narrow; doth my style\nflow: now serious, then light; now comical, then satirical; now more\nelaborate, then remiss, as the present subject required, or as at that\ntime I was affected. And if thou vouchsafe to read this treatise, it\nshall seem no otherwise to thee, than the way to an ordinary traveller,\nsometimes fair, sometimes foul; here champaign, there enclosed; barren,\nin one place, better soil in another: by woods, groves, hills, dales,\nplains, &c. I shall lead thee per ardua montium, et lubrica valllum, et\nroscida cespitum, et [147]glebosa camporum, through variety of objects,\nthat which thou shalt like and surely dislike.\nFor the matter itself or method, if it be faulty, consider I pray you\nthat of Columella, Nihil perfectum, aut a singulari consummatum\nindustria, no man can observe all, much is defective no doubt, may be\njustly taxed, altered, and avoided in Galen, Aristotle, those great\nmasters. Boni venatoris ([148]one holds) plures feras capere, non\nomnes; he is a good huntsman can catch some, not all: I have done my\nendeavour. Besides, I dwell not in this study, Non hic sulcos ducimus,\nnon hoc pulvere desudamus, I am but a smatterer, I confess, a stranger,\n[149]here and there I pull a flower; I do easily grant, if a rigid\ncensurer should criticise on this which I have writ, he should not find\nthree sole faults, as Scaliger in Terence, but three hundred. So many\nas he hath done in Cardan's subtleties, as many notable errors as\n[150]Gul Laurembergius, a late professor of Rostock, discovers in that\nanatomy of Laurentius, or Barocius the Venetian in Sacro boscus. And\nalthough this be a sixth edition, in which I should have been more\naccurate, corrected all those former escapes, yet it was magni laboris\nopus, so difficult and tedious, that as carpenters do find out of\nexperience, 'tis much better build a new sometimes, than repair an old\nhouse; I could as soon write as much more, as alter that which is\nwritten. If aught therefore be amiss (as I grant there is), I require a\nfriendly admonition, no bitter invective, [151]Sint musis socii\nCharites, Furia omnis abesto, otherwise, as in ordinary controversies,\nfunem contentionis nectamus, sed cui bono? We may contend, and likely\nmisuse each other, but to what purpose? We are both scholars, say,\n[152]\u2014\u2014\u2014Arcades ambo\nEt Cantare pares, et respondere parati.\n\nBoth young Arcadians, both alike inspir'd\nTo sing and answer as the song requir'd.\n\nIf we do wrangle, what shall we get by it? Trouble and wrong ourselves,\nmake sport to others. If I be convict of an error, I will yield, I will\namend. Si quid bonis moribus, si quid veritati dissentaneum, in sacris\nvel humanis literis a me dictum sit, id nec dictum esto. In the mean\ntime I require a favourable censure of all faults omitted, harsh\ncompositions, pleonasms of words, tautological repetitions (though\nSeneca bear me out, nunquam nimis dicitur, quod nunquam satis dicitur)\nperturbations of tenses, numbers, printers' faults, &c. My translations\nare sometimes rather paraphrases than interpretations, non ad verbum,\nbut as an author, I use more liberty, and that's only taken which was\nto my purpose. Quotations are often inserted in the text, which makes\nthe style more harsh, or in the margin, as it happened. Greek authors,\nPlato, Plutarch, Athenaeus, &c., I have cited out of their\ninterpreters, because the original was not so ready. I have mingled\nsacra prophanis, but I hope not profaned, and in repetition of authors'\nnames, ranked them per accidens, not according to chronology; sometimes\nneoterics before ancients, as my memory suggested. Some things are here\naltered, expunged in this sixth edition, others amended, much added,\nbecause many good [153]authors in all kinds are come to my hands since,\nand 'tis no prejudice, no such indecorum, or oversight.\n[154]Nunquam ita quicquam bene subducta ratione ad vitam fuit,\nQuin res, aetas, usus, semper aliquid apportent novi,\nAliquid moneant, ut illa quae scire te credas, nescias,\nEt quae tibi putaris prima, in exercendo ut repudias.\n\nNe'er was ought yet at first contriv'd so fit,\nBut use, age, or something would alter it;\nAdvise thee better, and, upon peruse,\nMake thee not say, and what thou tak'st refuse.\n\nBut I am now resolved never to put this treatise out again, Ne quid\nnimis, I will not hereafter add, alter, or retract; I have done. The\nlast and greatest exception is, that I, being a divine, have meddled\nwith physic,\n[155]Tantumne est ab re tua otii tibi,\nAliena ut cures, eaque nihil quae ad te attinent.\n\nWhich Menedemus objected to Chremes; have I so much leisure, or little\nbusiness of mine own, as to look after other men's matters which\nconcern me not? What have I to do with physic? Quod medicorum est\npromittant medici. The [156]Lacedaemonians were once in counsel about\nstate matters, a debauched fellow spake excellent well, and to the\npurpose, his speech was generally approved: a grave senator steps up,\nand by all means would have it repealed, though good, because\ndehonestabatur pessimo auctore, it had no better an author; let some\ngood man relate the same, and then it should pass. This counsel was\nembraced, factum est, and it was registered forthwith, Et sic bona\nsententia mansit, malus auctor mutatus est. Thou sayest as much of me,\nstomachosus as thou art, and grantest, peradventure, this which I have\nwritten in physic, not to be amiss, had another done it, a professed\nphysician, or so, but why should I meddle with this tract? Hear me\nspeak. There be many other subjects, I do easily grant, both in\nhumanity and divinity, fit to be treated of, of which had I written ad\nostentationem only, to show myself, I should have rather chosen, and in\nwhich I have been more conversant, I could have more willingly\nluxuriated, and better satisfied myself and others; but that at this\ntime I was fatally driven upon this rock of melancholy, and carried\naway by this by-stream, which, as a rillet, is deducted from the main\nchannel of my studies, in which I have pleased and busied myself at\nidle hours, as a subject most necessary and commodious. Not that I\nprefer it before divinity, which I do acknowledge to be the queen of\nprofessions, and to which all the rest are as handmaids, but that in\ndivinity I saw no such great need. For had I written positively, there\nbe so many books in that kind, so many commentators, treatises,\npamphlets, expositions, sermons, that whole teams of oxen cannot draw\nthem; and had I been as forward and ambitious as some others, I might\nhave haply printed a sermon at Paul's Cross, a sermon in St. Marie's\nOxon, a sermon in Christ Church, or a sermon before the right\nhonourable, right reverend, a sermon before the right worshipful, a\nsermon in Latin, in English, a sermon with a name, a sermon without, a\nsermon, a sermon, &c. But I have been ever as desirous to suppress my\nlabours in this kind, as others have been to press and publish theirs.\nTo have written in controversy had been to cut off an hydra's head,\n[157]Lis litem generat, one begets another, so many duplications,\ntriplications, and swarms of questions. In sacro bello hoc quod stili\nmucrone agitur, that having once begun, I should never make an end. One\nhad much better, as [158]Alexander, the sixth pope, long since\nobserved, provoke a great prince than a begging friar, a Jesuit, or a\nseminary priest, I will add, for inexpugnabile genus hoc hominum, they\nare an irrefragable society, they must and will have the last word; and\nthat with such eagerness, impudence, abominable lying, falsifying, and\nbitterness in their questions they proceed, that as he [159]said,\nfurorne caecus, an rapit vis acrior, an culpa, responsum date? Blind\nfury, or error, or rashness, or what it is that eggs them, I know not,\nI am sure many times, which [160]Austin perceived long since,\ntempestate contentionis, serenitas charitatis obnubilatur, with this\ntempest of contention, the serenity of charity is overclouded, and\nthere be too many spirits conjured up already in this kind in all\nsciences, and more than we can tell how to lay, which do so furiously\nrage, and keep such a racket, that as [161]Fabius said, It had been\nmuch better for some of them to have been born dumb, and altogether\nilliterate, than so far to dote to their own destruction.\nAt melius fuerat non scribere, namque tacere\nTutum semper erit,\u2014\u2014\u2014[162]\n\n'Tis a general fault, so Severinus the Dane complains [163]in physic,\nunhappy men as we are, we spend our days in unprofitable questions and\ndisputations, intricate subtleties, de lana caprina about moonshine in\nthe water, leaving in the mean time those chiefest treasures of nature\nuntouched, wherein the best medicines for all manner of diseases are to\nbe found, and do not only neglect them ourselves, but hinder, condemn,\nforbid, and scoff at others, that are willing to inquire after them.\nThese motives at this present have induced me to make choice of this\nmedicinal subject.\nIf any physician in the mean time shall infer, Ne sutor ultra crepidam,\nand find himself grieved that I have intruded into his profession, I\nwill tell him in brief, I do not otherwise by them, than they do by us.\nIf it be for their advantage, I know many of their sect which have\ntaken orders, in hope of a benefice, 'tis a common transition, and why\nmay not a melancholy divine, that can get nothing but by simony,\nprofess physic? Drusianus an Italian (Crusianus, but corruptly,\nTrithemius calls him) [164]because he was not fortunate in his\npractice, forsook his profession, and writ afterwards in divinity.\nMarcilius Ficinus was semel et simul; a priest and a physician at once,\nand [165]T. Linacer in his old age took orders. The Jesuits profess\nboth at this time, divers of them permissu superiorum, chirurgeons,\npanders, bawds, and midwives, &c. Many poor country-vicars, for want of\nother means, are driven to their shifts; to turn mountebanks,\nquacksalvers, empirics, and if our greedy patrons hold us to such hard\nconditions, as commonly they do, they will make most of us work at some\ntrade, as Paul did, at last turn taskers, maltsters, costermongers,\ngraziers, sell ale as some have done, or worse. Howsoever in\nundertaking this task, I hope I shall commit no great error or\nindecorum, if all be considered aright, I can vindicate myself with\nGeorgius Braunus, and Hieronymus Hemingius, those two learned divines;\nwho (to borrow a line or two of mine [166]elder brother) drawn by a\nnatural love, the one of pictures and maps, prospectives and\nchorographical delights, writ that ample theatre of cities; the other\nto the study of genealogies, penned theatrum genealogicum. Or else I\ncan excuse my studies with [167]Lessius the Jesuit in like case. It is\na disease of the soul on which I am to treat, and as much appertaining\nto a divine as to a physician, and who knows not what an agreement\nthere is betwixt these two professions? A good divine either is or\nought to be a good physician, a spiritual physician at least, as our\nSaviour calls himself, and was indeed, Mat. iv. 23; Luke, v. 18; Luke,\nvii. 8. They differ but in object, the one of the body, the other of\nthe soul, and use divers medicines to cure; one amends animam per\ncorpus, the other corpus per animam as [168]our Regius Professor of\nphysic well informed us in a learned lecture of his not long since. One\nhelps the vices and passions of the soul, anger, lust, desperation,\npride, presumption, &c. by applying that spiritual physic; as the other\nuses proper remedies in bodily diseases. Now this being a common\ninfirmity of body and soul, and such a one that hath as much need of\nspiritual as a corporal cure, I could not find a fitter task to busy\nmyself about, a more apposite theme, so necessary, so commodious, and\ngenerally concerning all sorts of men, that should so equally\nparticipate of both, and require a whole physician. A divine in this\ncompound mixed malady can do little alone, a physician in some kinds of\nmelancholy much less, both make an absolute cure.\n[169]Alterius sic altera poscit opem.\n\n\u2014\u2014\u2014when in friendship joined\nA mutual succour in each other find.\n\nAnd 'tis proper to them both, and I hope not unbeseeming me, who am by\nmy profession a divine, and by mine inclination a physician. I had\nJupiter in my sixth house; I say with [170]Beroaldus, non sum medicus,\nnec medicinae prorsus expers, in the theory of physic I have taken some\npains, not with an intent to practice, but to satisfy myself, which was\na cause likewise of the first undertaking of this subject.\nIf these reasons do not satisfy thee, good reader, as Alexander\nMunificus that bountiful prelate, sometimes bishop of Lincoln, when he\nhad built six castles, ad invidiam operis eluendam, saith [171]Mr.\nCamden, to take away the envy of his work (which very words Nubrigensis\nhath of Roger the rich bishop of Salisbury, who in king Stephen's time\nbuilt Shirburn castle, and that of Devises), to divert the scandal or\nimputation, which might be thence inferred, built so many religious\nhouses. If this my discourse be over-medicinal, or savour too much of\nhumanity, I promise thee that I will hereafter make thee amends in some\ntreatise of divinity. But this I hope shall suffice, when you have more\nfully considered of the matter of this my subject, rem substratam,\nmelancholy, madness, and of the reasons following, which were my chief\nmotives: the generality of the disease, the necessity of the cure, and\nthe commodity or common good that will arise to all men by the\nknowledge of it, as shall at large appear in the ensuing preface. And I\ndoubt not but that in the end you will say with me, that to anatomise\nthis humour aright, through all the members of this our Microcosmus, is\nas great a task, as to reconcile those chronological errors in the\nAssyrian monarchy, find out the quadrature of a circle, the creeks and\nsounds of the north-east, or north-west passages, and all out as good a\ndiscovery as that hungry [172]Spaniard's of Terra Australis Incognita,\nas great trouble as to perfect the motion of Mars and Mercury, which so\ncrucifies our astronomers, or to rectify the Gregorian Calendar. I am\nso affected for my part, and hope as [173]Theophrastus did by his\ncharacters, That our posterity, O friend Policles, shall be the better\nfor this which we have written, by correcting and rectifying what is\namiss in themselves by our examples, and applying our precepts and\ncautions to their own use. And as that great captain Zisca would have a\ndrum made of his skin when he was dead, because he thought the very\nnoise of it would put his enemies to flight, I doubt not but that these\nfollowing lines, when they shall be recited, or hereafter read, will\ndrive away melancholy (though I be gone) as much as Zisca's drum could\nterrify his foes. Yet one caution let me give by the way to my present,\nor my future reader, who is actually melancholy, that he read not the\n[174]symptoms or prognostics in this following tract, lest by applying\nthat which he reads to himself, aggravating, appropriating things\ngenerally spoken, to his own person (as melancholy men for the most\npart do) he trouble or hurt himself, and get in conclusion more harm\nthan good. I advise them therefore warily to peruse that tract, Lapides\nloquitur (so said [175]Agrippa de occ. Phil.) et caveant lectores ne\ncerebrum iis excutiat. The rest I doubt not they may securely read, and\nto their benefit. But I am over-tedious, I proceed.\nOf the necessity and generality of this which I have said, if any man\ndoubt, I shall desire him to make a brief survey of the world, as [176]\nCyprian adviseth Donat, supposing himself to be transported to the top\nof some high mountain, and thence to behold the tumults and chances of\nthis wavering world, he cannot choose but either laugh at, or pity it.\nS. Hierom out of a strong imagination, being in the wilderness,\nconceived with himself, that he then saw them dancing in Rome; and if\nthou shalt either conceive, or climb to see, thou shalt soon perceive\nthat all the world is mad, that it is melancholy, dotes; that it is\n(which Epichthonius Cosmopolites expressed not many years since in a\nmap) made like a fool's head (with that motto, Caput helleboro dignum)\na crazed head, cavea stultorum, a fool's paradise, or as Apollonius, a\ncommon prison of gulls, cheaters, flatterers, &c. and needs to be\nreformed. Strabo in the ninth book of his geography, compares Greece to\nthe picture of a man, which comparison of his, Nic. Gerbelius in his\nexposition of Sophianus' map, approves; the breast lies open from those\nAcroceraunian hills in Epirus, to the Sunian promontory in Attica;\nPagae and Magaera are the two shoulders; that Isthmus of Corinth the\nneck; and Peloponnesus the head. If this allusion hold, 'tis sure a mad\nhead; Morea may be Moria; and to speak what I think, the inhabitants of\nmodern Greece swerve as much from reason and true religion at this day,\nas that Morea doth from the picture of a man. Examine the rest in like\nsort, and you shall find that kingdoms and provinces are melancholy,\ncities and families, all creatures, vegetal, sensible, and rational,\nthat all sorts, sects, ages, conditions, are out of tune, as in Cebes'\ntable, omnes errorem bibunt, before they come into the world, they are\nintoxicated by error's cup, from the highest to the lowest have need of\nphysic, and those particular actions in [177]Seneca, where father and\nson prove one another mad, may be general; Porcius Latro shall plead\nagainst us all. For indeed who is not a fool, melancholy, mad?\u2014[178]\nQui nil molitur inepte, who is not brain-sick? Folly, melancholy,\nmadness, are but one disease, Delirium is a common name to all.\nAlexander, Gordonius, Jason Pratensis, Savanarola, Guianerius,\nMontaltus, confound them as differing secundum magis et minus; so doth\nDavid, Psal. xxxvii. 5. I said unto the fools, deal not so madly, and\n'twas an old Stoical paradox, omnes stultos insanire, [179]all fools\nare mad, though some madder than others. And who is not a fool, who is\nfree from melancholy? Who is not touched more or less in habit or\ndisposition? If in disposition, ill dispositions beget habits, if they\npersevere, saith [180]Plutarch, habits either are, or turn to diseases.\n'Tis the same which Tully maintains in the second of his Tusculans,\nomnium insipientum animi in morbo sunt, et perturbatorum, fools are\nsick, and all that are troubled in mind: for what is sickness, but as\n[181]Gregory Tholosanus defines it, A dissolution or perturbation of\nthe bodily league, which health combines: and who is not sick, or\nill-disposed? in whom doth not passion, anger, envy, discontent, fear\nand sorrow reign? Who labours not of this disease? Give me but a little\nleave, and you shall see by what testimonies, confessions, arguments, I\nwill evince it, that most men are mad, that they had as much need to go\na pilgrimage to the Anticyrae (as in [182]Strabo's time they did) as in\nour days they run to Compostella, our Lady of Sichem, or Lauretta, to\nseek for help; that it is like to be as prosperous a voyage as that of\nGuiana, and that there is much more need of hellebore than of tobacco.\nThat men are so misaffected, melancholy, mad, giddy-headed, hear the\ntestimony of Solomon, Eccl. ii. 12. And I turned to behold wisdom,\nmadness and folly, &c. And ver. 23: All his days are sorrow, his travel\ngrief, and his heart taketh no rest in the night. So that take\nmelancholy in what sense you will, properly or improperly, in\ndisposition or habit, for pleasure or for pain, dotage, discontent,\nfear, sorrow, madness, for part, or all, truly, or metaphorically, 'tis\nall one. Laughter itself is madness according to Solomon, and as St.\nPaul hath it, Worldly sorrow brings death. The hearts of the sons of\nmen are evil, and madness is in their hearts while they live, Eccl. ix.\n3. Wise men themselves are no better. Eccl. i. 18. In the multitude of\nwisdom is much grief, and he that increaseth wisdom, increaseth sorrow,\nchap. ii. 17. He hated life itself, nothing pleased him: he hated his\nlabour, all, as [183]he concludes, is sorrow, grief, vanity, vexation\nof spirit. And though he were the wisest man in the world, sanctuarium\nsapientiae, and had wisdom in abundance, he will not vindicate himself,\nor justify his own actions. Surely I am more foolish than any man, and\nhave not the understanding of a man in me, Prov. xxx. 2. Be they\nSolomon's words, or the words of Agur, the son of Jakeh, they are\ncanonical. David, a man after God's own heart, confesseth as much of\nhimself, Psal. xxxvii. 21, 22. So foolish was I and ignorant, I was\neven as a beast before thee. And condemns all for fools, Psal. xciii.;\nxxxii. 9; xlix. 20. He compares them to beasts, horses, and mules, in\nwhich there is no understanding. The apostle Paul accuseth himself in\nlike sort, 2 Cor. ix. 21. I would you would suffer a little my\nfoolishness, I speak foolishly. The whole head is sick, saith Esay, and\nthe heart is heavy, cap. i. 5. And makes lighter of them than of oxen\nand asses, the ox knows his owner, &c.: read Deut. xxxii. 6; Jer. iv.;\nAmos, iii. 1; Ephes. v. 6. Be not mad, be not deceived, foolish\nGalatians, who hath bewitched you? How often are they branded with this\nepithet of madness and folly? No word so frequent amongst the fathers\nof the Church and divines; you may see what an opinion they had of the\nworld, and how they valued men's actions.\nI know that we think far otherwise, and hold them most part wise men\nthat are in authority, princes, magistrates, [184]rich men, they are\nwise men born, all politicians and statesmen must needs be so, for who\ndare speak against them? And on the other, so corrupt is our judgment,\nwe esteem wise and honest men fools. Which Democritus well signified in\nan epistle of his to Hippocrates: [185]the Abderites account virtue\nmadness, and so do most men living. Shall I tell you the reason of it?\n[186]Fortune and Virtue, Wisdom and Folly, their seconds, upon a time\ncontended in the Olympics; every man thought that Fortune and Folly\nwould have the worst, and pitied their cases; but it fell out\notherwise. Fortune was blind and cared not where she stroke, nor whom,\nwithout laws, Audabatarum instar, &c. Folly, rash and inconsiderate,\nesteemed as little what she said or did. Virtue and Wisdom gave\n[187]place, were hissed out, and exploded by the common people; Folly\nand Fortune admired, and so are all their followers ever since: knaves\nand fools commonly fare and deserve best in worldlings' eyes and\nopinions. Many good men have no better fate in their ages: Achish, 1\nSam. xxi. 14, held David for a madman. [188]Elisha and the rest were no\notherwise esteemed. David was derided of the common people, Ps. ix. 7,\nI am become a monster to many. And generally we are accounted fools for\nChrist, 1 Cor. xiv. We fools thought his life madness, and his end\nwithout honour, Wisd. v. 4. Christ and his Apostles were censured in\nlike sort, John x.; Mark iii.; Acts xxvi. And so were all Christians in\n[189]Pliny's time, fuerunt et alii, similis dementiae, &c. And called\nnot long after, [190]Vesaniae sectatores, eversores hominum, polluti\nnovatores, fanatici, canes, malefici, venefici, Galilaei homunciones,\n&c. 'Tis an ordinary thing with us, to account honest, devout,\northodox, divine, religious, plain-dealing men, idiots, asses, that\ncannot, or will not lie and dissemble, shift, flatter, accommodare se\nad eum locum ubi nati sunt, make good bargains, supplant, thrive,\npatronis inservire; solennes ascendendi modos apprehendere, leges,\nmores, consuetudines recte observare, candide laudare, fortiter\ndefendere, sententias amplecti, dubitare de nullus, credere omnia,\naccipere omnia, nihil reprehendere, caeteraque quae promotionem ferunt\net securitatem, quae sine ambage felicem, reddunt hominem, et vere\nsapientem apud nos; that cannot temporise as other men do, [191]hand\nand take bribes, &c. but fear God, and make a conscience of their\ndoings. But the Holy Ghost that knows better how to judge, he calls\nthem fools. The fool hath said in his heart, Psal. liii. 1. And their\nways utter their folly, Psal. xlix. 14. [192]For what can be more mad,\nthan for a little worldly pleasure to procure unto themselves eternal\npunishment? As Gregory and others inculcate unto us.\nYea even all those great philosophers the world hath ever had in\nadmiration, whose works we do so much esteem, that gave precepts of\nwisdom to others, inventors of Arts and Sciences, Socrates the wisest\nman of his time by the Oracle of Apollo, whom his two scholars,\n[193]Plato and [194] Xenophon, so much extol and magnify with those\nhonourable titles, best and wisest of all mortal men, the happiest, and\nmost just; and as [195] Alcibiades incomparably commends him; Achilles\nwas a worthy man, but Bracides and others were as worthy as himself;\nAntenor and Nestor were as good as Pericles, and so of the rest; but\nnone present, before, or after Socrates, nemo veterum neque eorum qui\nnunc sunt, were ever such, will match, or come near him. Those seven\nwise men of Greece, those Britain Druids, Indian Brachmanni, Ethiopian\nGymnosophist, Magi of the Persians, Apollonius, of whom Philostratus,\nNon doctus, sed natus sapiens, wise from his cradle, Eoicuras so much\nadmired by his scholar Lucretius:\nQui genus humanum ingenio superavit, et omnes\nPerstrinxit stellas exortus ut aetherius sol.\n\nWhose wit excell'd the wits of men as far,\nAs the sun rising doth obscure a star,\n\nOr that so much renowned Empedocles,\n[196]Ut vix humana videatur stirpe creatus.\n\nAll those of whom we read such [197]hyperbolical eulogiums, as of\nAristotle, that he was wisdom itself in the abstract, [198]a miracle of\nnature, breathing libraries, as Eunapius of Longinus, lights of nature,\ngiants for wit, quintessence of wit, divine spirits, eagles in the\nclouds, fallen from heaven, gods, spirits, lamps of the world,\ndictators, Nulla ferant talem saecla futura virum: monarchs, miracles,\nsuperintendents of wit and learning, oceanus, phoenix, atlas, monstrum,\nportentum hominis, orbis universi musaeum, ultimus humana naturae\ndonatus, naturae maritus,\n\u2014\u2014\u2014merito cui doctior orbis\nSubmissis defert fascibus imperium.\n\nAs Aelian writ of Protagoras and Gorgias, we may say of them all,\ntantum a sapientibus abfuerunt, quantum a viris pueri, they were\nchildren in respect, infants, not eagles, but kites; novices,\nilliterate, Eunuchi sapientiae. And although they were the wisest, and\nmost admired in their age, as he censured Alexander, I do them, there\nwere 10,000 in his army as worthy captains (had they been in place of\ncommand) as valiant as himself; there were myriads of men wiser in\nthose days, and yet all short of what they ought to be.\n[199]Lactantius, in his book of wisdom, proves them to be dizzards,\nfools, asses, madmen, so full of absurd and ridiculous tenets, and\nbrain-sick positions, that to his thinking never any old woman or sick\nperson doted worse. [200]Democritus took all from Leucippus, and left,\nsaith he, the inheritance of his folly to Epicurus, [201]insanienti dum\nsapientiae, &c. The like he holds of Plato, Aristippus, and the rest,\nmaking no difference [202]betwixt them and beasts, saving that they\ncould speak. [203]Theodoret in his tract, De cur. grec. affect.\nmanifestly evinces as much of Socrates, whom though that Oracle of\nApollo confirmed to be the wisest man then living, and saved him from\nplague, whom 2000 years have admired, of whom some will as soon speak\nevil as of Christ, yet re vera, he was an illiterate idiot, as\n[204]Aristophanes calls him, irriscor et ambitiosus, as his master\nAristotle terms him, scurra Atticus, as Zeno, an [205]enemy to all arts\nand sciences, as Athaeneus, to philosophers and travellers, an\nopiniative ass, a caviller, a kind of pedant; for his manners, as\nTheod. Cyrensis describes him, a [206] sodomite, an atheist, (so\nconvict by Anytus) iracundus et ebrius, dicax, &c. a pot-companion, by\n[207]Plato's own confession, a sturdy drinker; and that of all others\nhe was most sottish, a very madman in his actions and opinions.\nPythagoras was part philosopher, part magician, or part witch. If you\ndesire to hear more of Apollonius, a great wise man, sometime\nparalleled by Julian the apostate to Christ, I refer you to that\nlearned tract of Eusebius against Hierocles, and for them all to\nLucian's Piscator, Icaromenippus, Necyomantia: their actions, opinions\nin general were so prodigious, absurd, ridiculous, which they broached\nand maintained, their books and elaborate treatises were full of\ndotage, which Tully ad Atticum long since observed, delirant plerumque\nscriptores in libris suis, their lives being opposite to their words,\nthey commended poverty to others, and were most covetous themselves,\nextolled love and peace, and yet persecuted one another with virulent\nhate and malice. They could give precepts for verse and prose, but not\na man of them (as [208]Seneca tells them home) could moderate his\naffections. Their music did show us flebiles modos, &c. how to rise and\nfall, but they could not so contain themselves as in adversity not to\nmake a lamentable tone. They will measure ground by geometry, set down\nlimits, divide and subdivide, but cannot yet prescribe quantum homini\nsatis, or keep within compass of reason and discretion. They can square\ncircles, but understand not the state of their own souls, describe\nright lines and crooked, &c. but know not what is right in this life,\nquid in vita rectum sit, ignorant; so that as he said, Nescio an\nAnticyram ratio illis destinet omnem. I think all the Anticyrae will\nnot restore them to their wits, [209]if these men now, that held [210]\nXenodotus' heart, Crates' liver, Epictetus' lantern, were so sottish,\nand had no more brains than so many beetles, what shall we think of the\ncommonalty? what of the rest?\nYea, but you will infer, that is true of heathens, if they be conferred\nwith Christians, 1 Cor. iii. 19. The wisdom of this world is\nfoolishness with God, earthly and devilish, as James calls it, iii. 15.\nThey were vain in their imaginations, and their foolish heart was full\nof darkness, Rom. i. 21, 22. When they professed themselves wise,\nbecame fools. Their witty works are admired here on earth, whilst their\nsouls are tormented in hell fire. In some sense, Christiani Crassiani,\nChristians are Crassians, and if compared to that wisdom, no better\nthan fools. Quis est sapiens? Solus Deus, [211]Pythagoras replies, God\nis only wise, Rom. xvi. Paul determines only good, as Austin well\ncontends, and no man living can be justified in his sight. God looked\ndown from heaven upon the children of men, to see if any did\nunderstand, Psalm liii. 2, 3, but all are corrupt, err. Rom. iii. 12,\nNone doeth good, no, not one. Job aggravates this, iv. 18, Behold he\nfound no steadfastness in his servants, and laid folly upon his angels;\n19. How much more on them that dwell in houses of clay? In this sense\nwe are all fools, and the [212]Scripture alone is arx Minervae, we and\nour writings are shallow and imperfect. But I do not so mean; even in\nour ordinary dealings we are no better than fools. All our actions, as\n[213]Pliny told Trajan, upbraid us of folly, our whole course of life\nis but matter of laughter: we are not soberly wise; and the world\nitself, which ought at least to be wise by reason of his antiquity, as\n[214]Hugo de Prato Florido will have it, semper stultizat, is every day\nmore foolish than other; the more it is whipped, the worse it is, and\nas a child will still be crowned with roses and flowers. We are apish\nin it, asini bipedes, and every place is full inversorum Apuleiorum of\nmetamorphosed and two-legged asses, inversorum Silenorum, childish,\npueri instar bimuli, tremula patris dormientis in ulna. Jovianus\nPontanus, Antonio Dial, brings in some laughing at an old man, that by\nreason of his age was a little fond, but as he admonisheth there, Ne\nmireris mi hospes de hoc sene, marvel not at him only, for tota haec\ncivitas delirium, all our town dotes in like sort, [215]we are a\ncompany of fools. Ask not with him in the poet, [216]Larvae hunc\nintemperiae insaniaeque agitant senem? What madness ghosts this old\nman, but what madness ghosts us all? For we are ad unum omnes, all mad,\nsemel insanivimus omnes not once, but alway so, et semel, et simul, et\nsemper, ever and altogether as bad as he; and not senex bis puer,\ndelira anus, but say it of us all, semper pueri, young and old, all\ndote, as Lactantius proves out of Seneca; and no difference betwixt us\nand children, saving that, majora ludimus, et grandioribus pupis, they\nplay with babies of clouts and such toys, we sport with greater\nbaubles. We cannot accuse or condemn one another, being faulty\nourselves, deliramenta loqueris, you talk idly, or as [217]Mitio\nupbraided Demea, insanis, auferte, for we are as mad our own selves,\nand it is hard to say which is the worst. Nay, 'tis universally so,\n[218]Vitam regit fortuna, non sapientia.\nWhen [219]Socrates had taken great pains to find out a wise man, and to\nthat purpose had consulted with philosophers, poets, artificers, he\nconcludes all men were fools; and though it procured him both anger and\nmuch envy, yet in all companies he would openly profess it. When [220]\nSupputius in Pontanus had travelled all over Europe to confer with a\nwise man, he returned at last without his errand, and could find none.\n[221] Cardan concurs with him, Few there are (for aught I can perceive)\nwell in their wits. So doth [222]Tully, I see everything to be done\nfoolishly and unadvisedly.\nIlle sinistrorsum, hic dextrorsum, unus utrique\nError, sed variis illudit partibus omnes.\n\nOne reels to this, another to that wall,\n'Tis the same error that deludes them all.\n\n[223]They dote all, but not alike, \u039c\u03b1\u03bd\u03af\u03b1 \u03b3\u03b1\u03c1 \u03c0\u1fb6\u03c3\u03b9\u03bd \u1f41\u03bc\u03bf\u03b9\u03b1, not in the\nsame kind, One is covetous, a second lascivious, a third ambitious, a\nfourth envious, &c. as Damasippus the Stoic hath well illustrated in\nthe poet,\n[224]Desipiunt omnes aeque ac tu.\n\nAnd they who call you fool, with equal claim\nMay plead an ample title to the name.\n\n'Tis an inbred malady in every one of us, there is seminarium\nstultitiae, a seminary of folly, which if it be stirred up, or get\nahead, will run in infinitum, and infinitely varies, as we ourselves\nare severally addicted, saith [225]Balthazar Castilio: and cannot so\neasily be rooted out, it takes such fast hold, as Tully holds, altae\nradices stultitiae, [226]so we are bred, and so we continue. Some say\nthere be two main defects of wit, error and ignorance, to which all\nothers are reduced; by ignorance we know not things necessary, by error\nwe know them falsely. Ignorance is a privation, error a positive act.\nFrom ignorance comes vice, from error heresy, &c. But make how many\nkinds you will, divide and subdivide, few men are free, or that do not\nimpinge on some one kind or other. [227]Sic plerumque agitat stultos\ninscitia, as he that examines his own and other men's actions shall\nfind.\n[228]Charon in Lucian, as he wittily feigns, was conducted by Mercury\nto such a place, where he might see all the world at once; after he had\nsufficiently viewed, and looked about, Mercury would needs know of him\nwhat he had observed: He told him that he saw a vast multitude and a\npromiscuous, their habitations like molehills, the men as emmets, he\ncould discern cities like so many hives of bees, wherein every bee had\na sting, and they did nought else but sting one another, some\ndomineering like hornets bigger than the rest, some like filching\nwasps, others as drones. Over their heads were hovering a confused\ncompany of perturbations, hope, fear, anger, avarice, ignorance, &c.,\nand a multitude of diseases hanging, which they still pulled on their\npates. Some were brawling, some fighting, riding, running, sollicite\nambientes, callide litigantes for toys and trifles, and such momentary\nthings, Their towns and provinces mere factions, rich against poor,\npoor against rich, nobles against artificers, they against nobles, and\nso the rest. In conclusion, he condemned them all for madmen, fools,\nidiots, asses, O stulti, quaenam haec est amentia? O fools, O madmen,\nhe exclaims, insana studia, insani labores, &c. Mad endeavours, mad\nactions, mad, mad, mad, [229]O saeclum insipiens et infacetum, a\ngiddy-headed age. Heraclitus the philosopher, out of a serious\nmeditation of men's lives, fell a weeping, and with continual tears\nbewailed their misery, madness, and folly. Democritus on the other\nside, burst out a laughing, their whole life seemed to him so\nridiculous, and he was so far carried with this ironical passion, that\nthe citizens of Abdera took him to be mad, and sent therefore\nambassadors to Hippocrates, the physician, that he would exercise his\nskill upon him. But the story is set down at large by Hippocrates, in\nhis epistle to Damogetus, which because it is not impertinent to this\ndiscourse, I will insert verbatim almost as it is delivered by\nHippocrates himself, with all the circumstances belonging unto it.\nWhen Hippocrates was now come to Abdera, the people of the city came\nflocking about him, some weeping, some intreating of him, that he would\ndo his best. After some little repast, he went to see Democritus, the\npeople following him, whom he found (as before) in his garden in the\nsuburbs all alone, [230]sitting upon a stone under a plane tree,\nwithout hose or shoes, with a book on his knees, cutting up several\nbeasts, and busy at his study. The multitude stood gazing round about\nto see the congress. Hippocrates, after a little pause, saluted him by\nhis name, whom he resaluted, ashamed almost that he could not call him\nlikewise by his, or that he had forgot it. Hippocrates demanded of him\nwhat he was doing: he told him that he was [231]busy in cutting up\nseveral beasts, to find out the cause of madness and melancholy.\nHippocrates commended his work, admiring his happiness and leisure. And\nwhy, quoth Democritus, have not you that leisure? Because, replied\nHippocrates, domestic affairs hinder, necessary to be done for\nourselves, neighbours, friends; expenses, diseases, frailties and\nmortalities which happen; wife, children, servants, and such business\nwhich deprive us of our time. At this speech Democritus profusely\nlaughed (his friends and the people standing by, weeping in the mean\ntime, and lamenting his madness). Hippocrates asked the reason why he\nlaughed. He told him, at the vanities and the fopperies of the time, to\nsee men so empty of all virtuous actions, to hunt so far after gold,\nhaving no end of ambition; to take such infinite pains for a little\nglory, and to be favoured of men; to make such deep mines into the\nearth for gold, and many times to find nothing, with loss of their\nlives and fortunes. Some to love dogs, others horses, some to desire to\nbe obeyed in many provinces,[232] and yet themselves will know no\nobedience. [233]Some to love their wives dearly at first, and after a\nwhile to forsake and hate them; begetting children, with much care and\ncost for their education, yet when they grow to man's estate, [234]to\ndespise, neglect, and leave them naked to the world's mercy. [235]Do\nnot these behaviours express their intolerable folly? When men live in\npeace, they covet war, detesting quietness, [236] deposing kings, and\nadvancing others in their stead, murdering some men to beget children\nof their wives. How many strange humours are in men! When they are poor\nand needy, they seek riches, and when they have them, they do not enjoy\nthem, but hide them under ground, or else wastefully spend them. O wise\nHippocrates, I laugh at such things being done, but much more when no\ngood comes of them, and when they are done to so ill purpose. There is\nno truth or justice found amongst them, for they daily plead one\nagainst another, [237]the son against the father and the mother,\nbrother against brother, kindred and friends of the same quality; and\nall this for riches, whereof after death they cannot be possessors. And\nyet notwithstanding they will defame and kill one another, commit all\nunlawful actions, contemning God and men, friends and country. They\nmake great account of many senseless things, esteeming them as a great\npart of their treasure, statues, pictures, and such like movables, dear\nbought, and so cunningly wrought, as nothing but speech wanteth in\nthem, [238]and yet they hate living persons speaking to them.\n[239]Others affect difficult things; if they dwell on firm land they\nwill remove to an island, and thence to land again, being no way\nconstant to their desires. They commend courage and strength in wars,\nand let themselves be conquered by lust and avarice; they are, in\nbrief, as disordered in their minds, as Thersites was in his body. And\nnow, methinks, O most worthy Hippocrates, you should not reprehend my\nlaughing, perceiving so many fooleries in men; [240]for no man will\nmock his own folly, but that which he seeth in a second, and so they\njustly mock one another. The drunkard calls him a glutton whom he knows\nto be sober. Many men love the sea, others husbandry; briefly, they\ncannot agree in their own trades and professions, much less in their\nlives and actions.\nWhen Hippocrates heard these words so readily uttered, without\npremeditation, to declare the world's vanity, full of ridiculous\ncontrariety, he made answer, that necessity compelled men to many such\nactions, and divers wills ensuing from divine permission, that we might\nnot be idle, being nothing is so odious to them as sloth and\nnegligence. Besides, men cannot foresee future events, in this\nuncertainty of human affairs; they would not so marry, if they could\nforetell the causes of their dislike and separation; or parents, if\nthey knew the hour of their children's death, so tenderly provide for\nthem; or an husbandman sow, if he thought there would be no increase;\nor a merchant adventure to sea, if he foresaw shipwreck; or be a\nmagistrate, if presently to be deposed. Alas, worthy Democritus, every\nman hopes the best, and to that end he doth it, and therefore no such\ncause, or ridiculous occasion of laughter.\nDemocritus hearing this poor excuse, laughed again aloud, perceiving he\nwholly mistook him, and did not well understand what he had said\nconcerning perturbations and tranquillity of the mind. Insomuch, that\nif men would govern their actions by discretion and providence, they\nwould not declare themselves fools as now they do, and he should have\nno cause of laughter; but (quoth he) they swell in this life as if they\nwere immortal, and demigods, for want of understanding. It were enough\nto make them wise, if they would but consider the mutability of this\nworld, and how it wheels about, nothing being firm and sure. He that is\nnow above, tomorrow is beneath; he that sate on this side today,\ntomorrow is hurled on the other: and not considering these matters,\nthey fall into many inconveniences and troubles, coveting things of no\nprofit, and thirsting after them, tumbling headlong into many\ncalamities. So that if men would attempt no more than what they can\nbear, they should lead contented lives, and learning to know\nthemselves, would limit their ambition, [241]they would perceive then\nthat nature hath enough without seeking such superfluities, and\nunprofitable things, which bring nothing with them but grief and\nmolestation. As a fat body is more subject to diseases, so are rich men\nto absurdities and fooleries, to many casualties and cross\ninconveniences. There are many that take no heed what happeneth to\nothers by bad conversation, and therefore overthrow themselves in the\nsame manner through their own fault, not foreseeing dangers manifest.\nThese are things (O more than mad, quoth he) that give me matter of\nlaughter, by suffering the pains of your impieties, as your avarice,\nenvy, malice, enormous villainies, mutinies, unsatiable desires,\nconspiracies, and other incurable vices; besides your\n[242]dissimulation and hypocrisy, bearing deadly hatred one to the\nother, and yet shadowing it with a good face, flying out into all\nfilthy lusts, and transgressions of all laws, both of nature and\ncivility. Many things which they have left off, after a while they fall\nto again, husbandry, navigation; and leave again, fickle and inconstant\nas they are. When they are young, they would be old, and old, young.\n[243] Princes commend a private life; private men itch after honour: a\nmagistrate commends a quiet life; a quiet man would be in his office,\nand obeyed as he is: and what is the cause of all this, but that they\nknow not themselves? Some delight to destroy, [244]one to build,\nanother to spoil one country to enrich another and himself. [245]In all\nthese things they are like children, in whom is no judgment or counsel\nand resemble beasts, saving that beasts are better than they, as being\ncontented with nature. [246] When shall you see a lion hide gold in the\nground, or a bull contend for better pasture? When a boar is thirsty,\nhe drinks what will serve him, and no more; and when his belly is full,\nceaseth to eat: but men are immoderate in both, as in lust\u2014they covet\ncarnal copulation at set times; men always, ruinating thereby the\nhealth of their bodies. And doth it not deserve laughter to see an\namorous fool torment himself for a wench; weep, howl for a misshapen\nslut, a dowdy sometimes, that might have his choice of the finest\nbeauties? Is there any remedy for this in physic? I do anatomise and\ncut up these poor beasts, [247]to see these distempers, vanities, and\nfollies, yet such proof were better made on man's body, if my kind\nnature would endure it: [248]who from the hour of his birth is most\nmiserable; weak, and sickly; when he sucks he is guided by others, when\nhe is grown great practiseth unhappiness [249]and is sturdy, and when\nold, a child again, and repenteth him of his life past. And here being\ninterrupted by one that brought books, he fell to it again, that all\nwere mad, careless, stupid. To prove my former speeches, look into\ncourts, or private houses. [250]Judges give judgment according to their\nown advantage, doing manifest wrong to poor innocents to please others.\nNotaries alter sentences, and for money lose their deeds. Some make\nfalse monies; others counterfeit false weights. Some abuse their\nparents, yea corrupt their own sisters; others make long libels and\npasquils, defaming men of good life, and extol such as are lewd and\nvicious. Some rob one, some another: [251]magistrates make laws against\nthieves, and are the veriest thieves themselves. Some kill themselves,\nothers despair, not obtaining their desires. Some dance, sing, laugh,\nfeast and banquet, whilst others sigh, languish, mourn and lament,\nhaving neither meat, drink, nor clothes. [252]Some prank up their\nbodies, and have their minds full of execrable vices. Some trot about\n[253]to bear false witness, and say anything for money; and though\njudges know of it, yet for a bribe they wink at it, and suffer false\ncontracts to prevail against equity. Women are all day a dressing, to\npleasure other men abroad, and go like sluts at home, not caring to\nplease their own husbands whom they should. Seeing men are so fickle,\nso sottish, so intemperate, why should not I laugh at those to whom\n[254]folly seems wisdom, will not be cured, and perceive it not?\nIt grew late: Hippocrates left him; and no sooner was he come away, but\nall the citizens came about flocking, to know how he liked him. He told\nthem in brief, that notwithstanding those small neglects of his attire,\nbody, diet, [255]the world had not a wiser, a more learned, a more\nhonest man, and they were much deceived to say that he was mad.\nThus Democritus esteemed of the world in his time, and this was the\ncause of his laughter: and good cause he had.\n\n[256]Olim jure quidem, nunc plus Democrite ride;\nQuin rides? vita haec nunc mage ridicula est.\n\n\nDemocritus did well to laugh of old,\nGood cause he had, but now much more;\n\nThis life of ours is more ridiculous\nThan that of his, or long before.\n\nNever so much cause of laughter as now, never so many fools and madmen.\n'Tis not one [257]Democritus will serve turn to laugh in these days; we\nhave now need of a Democritus to laugh at Democritus; one jester to\nflout at another, one fool to fleer at another: a great stentorian\nDemocritus, as big as that Rhodian Colossus, For now, as\n[258]Salisburiensis said in his time, totus mundus histrionem agit, the\nwhole world plays the fool; we have a new theatre, a new scene, a new\ncomedy of errors, a new company of personate actors, volupiae sacra (as\nCalcagninus willingly feigns in his Apologues) are celebrated all the\nworld over, [259]where all the actors were madmen and fools, and every\nhour changed habits, or took that which came next. He that was a\nmariner today, is an apothecary tomorrow; a smith one while, a\nphilosopher another, in his volupiae ludis; a king now with his crown,\nrobes, sceptre, attendants, by and by drove a loaded ass before him\nlike a carter, &c. If Democritus were alive now, he should see strange\nalterations, a new company of counterfeit vizards, whifflers, Cumane\nasses, maskers, mummers, painted puppets, outsides, fantastic shadows,\ngulls, monsters, giddy-heads, butterflies. And so many of them are\nindeed ([260]if all be true that I have read). For when Jupiter and\nJuno's wedding was solemnised of old, the gods were all invited to the\nfeast, and many noble men besides: Amongst the rest came Crysalus, a\nPersian prince, bravely attended, rich in golden attires, in gay robes,\nwith a majestical presence, but otherwise an ass. The gods seeing him\ncome in such pomp and state, rose up to give him place, ex habitu\nhominem metientes; [261]but Jupiter perceiving what he was, a light,\nfantastic, idle fellow, turned him and his proud followers into\nbutterflies: and so they continue still (for aught I know to the\ncontrary) roving about in pied coats, and are called chrysalides by the\nwiser sort of men: that is, golden outsides, drones, and flies, and\nthings of no worth. Multitudes of such, &c.\n[262]\u2014\u2014\u2014ubique invenies\nStultos avaros, sycopliantas prodigos.\n\nMany additions, much increase of madness, folly, vanity, should\nDemocritus observe, were he now to travel, or could get leave of Pluto\nto come see fashions, as Charon did in Lucian to visit our cities of\nMoronia Pia, and Moronia Felix: sure I think he would break the rim of\nhis belly with laughing. [263]Si foret in terris rideret Democritus,\nseu, &c. A satirical Roman in his time, thought all vice, folly, and\nmadness were all at full sea, [264]Omne in praecipiti vitium stetit.\n[265]Josephus the historian taxeth his countrymen Jews for bragging of\ntheir vices, publishing their follies, and that they did contend\namongst themselves who should be most notorious in villainies; but we\nflow higher in madness, far beyond them,\n[266]Mox daturi progeniem vitiosorem,\n\nAnd yet with crimes to us unknown,\nOur sons shall mark the coming age their own,\n\nand the latter end (you know whose oracle it is) is like to be worse.\n'Tis not to be denied, the world alters every day, Ruunt urbes, regna\ntransferuntur, &c. variantur habitus, leges innovantur, as\n[267]Petrarch observes, we change language, habits, laws, customs,\nmanners, but not vices, not diseases, not the symptoms of folly and\nmadness, they are still the same. And as a river, we see, keeps the\nlike name and place, but not water, and yet ever runs, [268]Labitur et\nlabetur in omne volubilis aevum; our times and persons alter, vices are\nthe same, and ever will be; look how nightingales sang of old, cocks\ncrowed, kine lowed, sheep bleated, sparrows chirped, dogs barked, so\nthey do still: we keep our madness still, play the fools still, nec dum\nfinitus Orestes; we are of the same humours and inclinations as our\npredecessors were; you shall find us all alike, much at one, we and our\nsons, Et nati natorum, et qui nascuntur ab illis. And so shall our\nposterity continue to the last. But to speak of times present.\nIf Democritus were alive now, and should but see the superstition of\nour age, our [269]religious madness, as [270]Meteran calls it,\nReligiosam insaniam, so many professed Christians, yet so few imitators\nof Christ; so much talk of religion, so much science, so little\nconscience; so much knowledge, so many preachers, so little practice;\nsuch variety of sects, such have and hold of all sides, [271]\u2014obvia\nsignis Signa, &c., such absurd and ridiculous traditions and\nceremonies: If he should meet a [272] Capuchin, a Franciscan, a\nPharisaical Jesuit, a man-serpent, a shave-crowned Monk in his robes, a\nbegging Friar, or, see their three-crowned Sovereign Lord the Pope,\npoor Peter's successor, servus servorum Dei, to depose kings with his\nfoot, to tread on emperors' necks, make them stand barefoot and\nbarelegged at his gates, hold his bridle and stirrup, &c. (O that Peter\nand Paul were alive to see this!) If he should observe a [273]prince\ncreep so devoutly to kiss his toe, and those red-cap cardinals, poor\nparish priests of old, now princes' companions; what would he say?\nCoelum ipsum petitur stultitia. Had he met some of our devout pilgrims\ngoing barefoot to Jerusalem, our lady of Lauretto, Rome, S. Iago, S.\nThomas' Shrine, to creep to those counterfeit and maggot-eaten relics;\nhad he been present at a mass, and seen such kissing of paxes,\ncrucifixes, cringes, duckings, their several attires and ceremonies,\npictures of saints, [274]indulgences, pardons, vigils, fasting, feasts,\ncrossing, knocking, kneeling at Ave-Marias, bells, with many such;\n\u2014jucunda rudi spectacula plebi,[275] praying in gibberish, and mumbling\nof beads. Had he heard an old woman say her prayers in Latin, their\nsprinkling of holy water, and going a procession,\n[276]\u2014\u2014\u2014incedunt monachorum agmina mille;\nQuid momerem vexilla, cruces, idolaque culta, &c.\n\nTheir breviaries, bulls, hallowed beans, exorcisms, pictures, curious\ncrosses, fables, and baubles. Had he read the Golden Legend, the Turks'\nAlcoran, or Jews' Talmud, the Rabbins' Comments, what would he have\nthought? How dost thou think he might have been affected? Had he more\nparticularly examined a Jesuit's life amongst the rest, he should have\nseen an hypocrite profess poverty, [277]and yet possess more goods and\nlands than many princes, to have infinite treasures and revenues; teach\nothers to fast, and play the gluttons themselves; like watermen that\nrow one way and look another. [278]Vow virginity, talk of holiness, and\nyet indeed a notorious bawd, and famous fornicator, lascivum pecus, a\nvery goat. Monks by profession, [279]such as give over the world, and\nthe vanities of it, and yet a Machiavellian rout [280]interested in all\nmanner of state: holy men, peace-makers, and yet composed of envy,\nlust, ambition, hatred, and malice; firebrands, adulta patriae pestis,\ntraitors, assassinats, hac itur ad astra, and this is to supererogate,\nand merit heaven for themselves and others. Had he seen on the adverse\nside, some of our nice and curious schismatics in another extreme,\nabhor all ceremonies, and rather lose their lives and livings, than do\nor admit anything Papists have formerly used, though in things\nindifferent (they alone are the true Church, sal terrae, cum sint\nomnium insulsissimi). Formalists, out of fear and base flattery, like\nso many weather-cocks turn round, a rout of temporisers, ready to\nembrace and maintain all that is or shall be proposed in hope of\npreferment: another Epicurean company, lying at lurch as so many\nvultures, watching for a prey of Church goods, and ready to rise by the\ndownfall of any: as [281]Lucian said in like case, what dost thou think\nDemocritus would have done, had he been spectator of these things?\nOr had he but observed the common people follow like so many sheep one\nof their fellows drawn by the horns over a gap, some for zeal, some for\nfear, quo se cunque rapit tempestas, to credit all, examine nothing,\nand yet ready to die before they will adjure any of those ceremonies to\nwhich they have been accustomed; others out of hypocrisy frequent\nsermons, knock their breasts, turn up their eyes, pretend zeal, desire\nreformation, and yet professed usurers, gripers, monsters of men,\nharpies, devils in their lives, to express nothing less.\nWhat would he have said to see, hear, and read so many bloody battles,\nso many thousands slain at once, such streams of blood able to turn\nmills: unius ob noxam furiasque, or to make sport for princes, without\nany just cause, [282]for vain titles (saith Austin), precedency, some\nwench, or such like toy, or out of desire of domineering, vainglory,\nmalice, revenge, folly, madness, (goodly causes all, ob quas universus\norbis bellis et caedibus misceatur,) whilst statesmen themselves in the\nmean time are secure at home, pampered with all delights and pleasures,\ntake their ease, and follow their lusts, not considering what\nintolerable misery poor soldiers endure, their often wounds, hunger,\nthirst, &c., the lamentable cares, torments, calamities, and\noppressions that accompany such proceedings, they feel not, take no\nnotice of it. So wars are begun, by the persuasion of a few debauched,\nhair-brain, poor, dissolute, hungry captains, parasitical fawners,\nunquiet hotspurs, restless innovators, green heads, to satisfy one\nman's private spleen, lust, ambition, avarice, &c.; tales rapiunt\nscelerata in praelia causae. Flos hominum, proper men, well\nproportioned, carefully brought up, able both in body and mind, sound,\nled like so many [283]beasts to the slaughter in the flower of their\nyears, pride, and full strength, without all remorse and pity,\nsacrificed to Pluto, killed up as so many sheep, for devils' food,\n40,000 at once. At once, said I, that were tolerable, but these wars\nlast always, and for many ages; nothing so familiar as this hacking and\nhewing, massacres, murders, desolations\u2014ignoto coelum clangore remugit,\nthey care not what mischief they procure, so that they may enrich\nthemselves for the present; they will so long blow the coals of\ncontention, till all the world be consumed with fire. The [284]siege of\nTroy lasted ten years, eight months, there died 870,000 Grecians,\n670,000 Trojans, at the taking of the city, and after were slain\n276,000 men, women, and children of all sorts. Caesar killed a million,\n[285]Mahomet the second Turk, 300,000 persons; Sicinius Dentatus fought\nin a hundred battles, eight times in single combat he overcame, had\nforty wounds before, was rewarded with 140 crowns, triumphed nine times\nfor his good service. M. Sergius had 32 wounds; Scaeva, the Centurion,\nI know not how many; every nation had their Hectors, Scipios, Caesars,\nand Alexanders! Our [286]Edward the Fourth was in 26 battles afoot: and\nas they do all, he glories in it, 'tis related to his honour. At the\nsiege of Hierusalem, 1,100,000 died with sword and famine. At the\nbattle of Cannas, 70,000 men were slain, as [287]Polybius records, and\nas many at Battle Abbey with us; and 'tis no news to fight from sun to\nsun, as they did, as Constantine and Licinius, &c. At the siege of\nOstend (the devil's academy) a poor town in respect, a small fort, but\na great grave, 120,000 men lost their lives, besides whole towns,\ndorps, and hospitals, full of maimed soldiers; there were engines,\nfireworks, and whatsoever the devil could invent to do mischief with\n2,500,000 iron bullets shot of 40 pounds weight, three or four millions\nof gold consumed. [288]Who (saith mine author) can be sufficiently\namazed at their flinty hearts, obstinacy, fury, blindness, who without\nany likelihood of good success, hazard poor soldiers, and lead them\nwithout pity to the slaughter, which may justly be called the rage of\nfurious beasts, that run without reason upon their own deaths:\n[289]quis malus genius, quae furia quae pestis, &c.; what plague, what\nfury brought so devilish, so brutish a thing as war first into men's\nminds? Who made so soft and peaceable a creature, born to love, mercy,\nmeekness, so to rave, rage like beasts, and run on to their own\ndestruction? how may Nature expostulate with mankind, Ego te divinum\nanimal finxi, &c.? I made thee an harmless, quiet, a divine creature:\nhow may God expostulate, and all good men? yet, horum facta (as\n[290]one condoles) tantum admirantur, et heroum numero habent: these\nare the brave spirits, the gallants of the world, these admired alone,\ntriumph alone, have statues, crowns, pyramids, obelisks to their\neternal fame, that immortal genius attends on them, hac itur ad astra.\nWhen Rhodes was besieged, [291]fossae urbis cadaveribus repletae sunt,\nthe ditches were full of dead carcases: and as when the said Suleiman,\ngreat Turk, beleaguered Vienna, they lay level with the top of the\nwalls. This they make a sport of, and will do it to their friends and\nconfederates, against oaths, vows, promises, by treachery or otherwise;\n[292]\u2014dolus an virtus? quis in hoste requirat? leagues and laws of\narms, ([293]silent leges inter arma,) for their advantage, omnia jura,\ndivina, humana, proculcata plerumque sunt; God's and men's laws are\ntrampled under foot, the sword alone determines all; to satisfy their\nlust and spleen, they care not what they attempt, say, or do, [294]Rara\nfides, probitasque viris qui castra sequuntur. Nothing so common as to\nhave [295] father fight against the son, brother against brother,\nkinsman against kinsman, kingdom against kingdom, province against\nprovince, Christians against Christians: a quibus nec unquam\ncogitatione fuerunt laesi, of whom they never had offence in thought,\nword, or deed. Infinite treasures consumed, towns burned, flourishing\ncities sacked and ruinated, quodque animus meminisse horret, goodly\ncountries depopulated and left desolate, old inhabitants expelled,\ntrade and traffic decayed, maids deflowered, Virgines nondum thalamis\njugatae, et comis nondum positis ephaebi; chaste matrons cry out with\nAndromache, [296]Concubitum mox cogar pati ejus, qui interemit\nHectorem, they shall be compelled peradventure to lie with them that\nerst killed their husbands: to see rich, poor, sick, sound, lords,\nservants, eodem omnes incommodo macti, consumed all or maimed, &c. Et\nquicquid gaudens scelere animus audet, et perversa mens, saith Cyprian,\nand whatsoever torment, misery, mischief, hell itself, the devil, [297]\nfury and rage can invent to their own ruin and destruction; so\nabominable a thing is [298]war, as Gerbelius concludes, adeo foeda et\nabominanda res est bellum, ex quo hominum caedes, vastationes, &c., the\nscourge of God, cause, effect, fruit and punishment of sin, and not\ntonsura humani generis as Tertullian calls it, but ruina. Had\nDemocritus been present at the late civil wars in France, those\nabominable wars\u2014bellaque matribus detestata, [299]where in less than\nten years, ten thousand men were consumed, saith Collignius, twenty\nthousand churches overthrown; nay, the whole kingdom subverted (as\n[300]Richard Dinoth adds). So many myriads of the commons were\nbutchered up, with sword, famine, war, tanto odio utrinque ut barbari\nad abhorrendam lanienam obstupescerent, with such feral hatred, the\nworld was amazed at it: or at our late Pharsalian fields in the time of\nHenry the Sixth, betwixt the houses of Lancaster and York, a hundred\nthousand men slain, [301]one writes; [302]another, ten thousand\nfamilies were rooted out, that no man can but marvel, saith Comineus,\nat that barbarous immanity, feral madness, committed betwixt men of the\nsame nation, language, and religion. [303]Quis furor, O cives? Why do\nthe Gentiles so furiously rage, saith the Prophet David, Psal. ii. 1.\nBut we may ask, why do the Christians so furiously rage? [304]Arma\nvolunt, quare poscunt, rapiuntque juventus? Unfit for Gentiles, much\nless for us so to tyrannise, as the Spaniard in the West Indies, that\nkilled up in 42 years (if we may believe [305]Bartholomeus a Casa,\ntheir own bishop) 12 millions of men, with stupend and exquisite\ntorments; neither should I lie (said he) if I said 50 millions. I omit\nthose French massacres, Sicilian evensongs, [306]the Duke of Alva's\ntyrannies, our gunpowder machinations, and that fourth fury, as\n[307]one calls it, the Spanish inquisition, which quite obscures those\nten persecutions, [308]\u2014\u2014\u2014saevit toto Mars impius orbe. Is not this\n[309]mundus furiosus, a mad world, as he terms it, insanum bellum? are\nnot these mad men, as [310]Scaliger concludes, qui in praelio acerba\nmorte, insaniae, suae memoriam pro perpetuo teste relinquunt\nposteritati; which leave so frequent battles, as perpetual memorials of\ntheir madness to all succeeding ages? Would this, think you, have\nenforced our Democritus to laughter, or rather made him turn his tune,\nalter his tone, and weep with [311]Heraclitus, or rather howl,\n[312]roar, and tear his hair in commiseration, stand amazed; or as the\npoets feign, that Niobe was for grief quite stupefied, and turned to a\nstone? I have not yet said the worst, that which is more absurd and\n[313]mad, in their tumults, seditions, civil and unjust wars, [314]quod\nstulte sucipitur, impie geritur, misere finitur. Such wars I mean; for\nall are not to be condemned, as those fantastical Anabaptists vainly\nconceive. Our Christian tactics are all out as necessary as the Roman\nacies, or Grecian phalanx, to be a soldier is a most noble and\nhonourable profession (as the world is), not to be spared, they are our\nbest walls and bulwarks, and I do therefore acknowledge that of\n[315]Tully to be most true, All our civil affairs, all our studies, all\nour pleading, industry, and commendation lies under the protection of\nwarlike virtues, and whensoever there is any suspicion of tumult, all\nour arts cease; wars are most behoveful, et bellatores agricolis\ncivitati sunt utiliores, as [316]Tyrius defends: and valour is much to\nbe commended in a wise man; but they mistake most part, auferre,\ntrucidare, rapere, falsis nominibus virtutem vocant, &c. ('Twas\nGalgacus' observation in Tacitus) they term theft, murder, and rapine,\nvirtue, by a wrong name, rapes, slaughters, massacres, &c. jocus et\nludus, are pretty pastimes, as Ludovicus Vives notes. [317]They\ncommonly call the most hair-brain bloodsuckers, strongest thieves, the\nmost desperate villains, treacherous rogues, inhuman murderers, rash,\ncruel and dissolute caitiffs, courageous and generous spirits, heroical\nand worthy captains, [318]brave men at arms, valiant and renowned\nsoldiers, possessed with a brute persuasion of false honour, as Pontus\nHuter in his Burgundian history complains. By means of which it comes\nto pass that daily so many voluntaries offer themselves, leaving their\nsweet wives, children, friends, for sixpence (if they can get it) a\nday, prostitute their lives and limbs, desire to enter upon breaches,\nlie sentinel, perdu, give the first onset, stand in the fore front of\nthe battle, marching bravely on, with a cheerful noise of drums and\ntrumpets, such vigour and alacrity, so many banners streaming in the\nair, glittering armours, motions of plumes, woods of pikes, and swords,\nvariety of colours, cost and magnificence, as if they went in triumph,\nnow victors to the Capitol, and with such pomp, as when Darius' army\nmarched to meet Alexander at Issus. Void of all fear they run into\nimminent dangers, cannon's mouth, &c., ut vulneribus suis ferrum\nhostium hebetent, saith [319]Barletius, to get a name of valour, humour\nand applause, which lasts not either, for it is but a mere flash this\nfame, and like a rose, intra diem unum extinguitur, 'tis gone in an\ninstant. Of 15,000 proletaries slain in a battle, scarce fifteen are\nrecorded in history, or one alone, the General perhaps, and after a\nwhile his and their names are likewise blotted out, the whole battle\nitself is forgotten. Those Grecian orators, summa vi ingenii et\neloquentiae, set out the renowned overthrows at Thermopylae, Salamis,\nMarathon, Micale, Mantinea, Cheronaea, Plataea. The Romans record their\nbattle at Cannas, and Pharsalian fields, but they do but record, and we\nscarce hear of them. And yet this supposed honour, popular applause,\ndesire of immortality by this means, pride and vainglory spur them on\nmany times rashly and unadvisedly, to make away themselves and\nmultitudes of others. Alexander was sorry, because there were no more\nworlds for him to conquer, he is admired by some for it, animosa vox\nvidetur, et regia, 'twas spoken like a Prince; but as wise [320]Seneca\ncensures him, 'twas vox inquissima et stultissima, 'twas spoken like a\nBedlam fool; and that sentence which the same [321]Seneca appropriates\nto his father Philip and him, I apply to them all, Non minores fuere\npestes mortalium quam inundatio, quam conflagratio, quibus, &c. they\ndid as much mischief to mortal men as fire and water, those merciless\nelements when they rage. [322]Which is yet more to be lamented, they\npersuade them this hellish course of life is holy, they promise heaven\nto such as venture their lives bello sacro, and that by these bloody\nwars, as Persians, Greeks, and Romans of old, as modern Turks do now\ntheir commons, to encourage them to fight, ut cadant infeliciter. If\nthey die in the field, they go directly to heaven, and shall be\ncanonised for saints. (O diabolical invention!) put in the Chronicles,\nin perpetuam rei memoriam, to their eternal memory: when as in truth,\nas [323]some hold, it were much better (since wars are the scourge of\nGod for sin, by which he punisheth mortal men's peevishness and folly)\nsuch brutish stories were suppressed, because ad morum institutionem\nnihil habent, they conduce not at all to manners, or good life. But\nthey will have it thus nevertheless, and so they put note of\n[324]divinity upon the most cruel and pernicious plague of human kind,\nadore such men with grand titles, degrees, statues, images,\n[325]honour, applaud, and highly reward them for their good service, no\ngreater glory than to die in the field. So Africanus is extolled by\nEnnius: Mars, and [326]Hercules, and I know not how many besides of\nold, were deified; went this way to heaven, that were indeed bloody\nbutchers, wicked destroyers, and troublers of the world, prodigious\nmonsters, hell-hounds, feral plagues, devourers, common executioners of\nhuman kind, as Lactantius truly proves, and Cyprian to Donat, such as\nwere desperate in wars, and precipitately made away themselves, (like\nthose Celts in Damascen, with ridiculous valour, ut dedecorosum\nputarent muro ruenti se subducere, a disgrace to run away for a rotten\nwall, now ready to fall on their heads,) such as will not rush on a\nsword's point, or seek to shun a cannon's shot, are base cowards, and\nno valiant men. By which means, Madet orbis mutuo sanguine, the earth\nwallows in her own blood,\n[327]Savit amor ferri et scelerati insania belli; and for that, which\nif it be done in private, a man shall be rigorously executed, [328]and\nwhich is no less than murder itself; if the same fact be done in public\nin wars, it is called manhood, and the party is honoured for it.\n[329]\u2014\u2014\u2014Prosperum et felix scelus,\nVirtus vocatur.\u2014\u2014\u2014\n\nWe measure all as Turks do, by the event, and most part, as Cyprian\nnotes, in all ages, countries, places, saevitiae magnitudo impunitatem\nsceleris acquirit; the foulness of the fact vindicates the offender.\n[330]One is crowned for that which another is tormented: Ille crucem\nsceleris precium tulit, hic diadema; made a knight, a lord, an earl, a\ngreat duke, (as [331]Agrippa notes) for that which another should have\nhung in gibbets, as a terror to the rest,\n[332]\u2014\u2014\u2014et tamen alter,\nSi fecisset idem, caderet sub judice morum.\n\nA poor sheep-stealer is hanged for stealing of victuals, compelled\nperadventure by necessity of that intolerable cold, hunger, and thirst,\nto save himself from starving: but a [333]great man in office may\nsecurely rob whole provinces, undo thousands, pill and poll, oppress ad\nlibitum, flea, grind, tyrannise, enrich himself by spoils of the\ncommons, be uncontrollable in his actions, and after all, be\nrecompensed with turgent titles, honoured for his good service, and no\nman dare find fault, or [334] mutter at it.\nHow would our Democritus have been affected to see a wicked caitiff or\n[335]fool, a very idiot, a funge, a golden ass, a monster of men, to\nhave many good men, wise, men, learned men to attend upon him with all\nsubmission, as an appendix to his riches, for that respect alone,\nbecause he hath more wealth and money, [336]to honour him with divine\ntitles, and bombast epithets, to smother him with fumes and eulogies,\nwhom they know to be a dizzard, a fool, a covetous wretch, a beast, &c.\nbecause he is rich? To see sub exuviis leonis onagrum, a filthy\nloathsome carcass, a Gorgon's head puffed up by parasites, assume this\nunto himself, glorious titles, in worth an infant, a Cuman ass, a\npainted sepulchre, an Egyptian temple? To see a withered face, a\ndiseased, deformed, cankered complexion, a rotten carcass, a viperous\nmind, and Epicurean soul set out with orient pearls, jewels, diadems,\nperfumes, curious elaborate works, as proud of his clothes as a child\nof his new coats; and a goodly person, of an angel-like divine\ncountenance, a saint, an humble mind, a meet spirit clothed in rags,\nbeg, and now ready to be starved? To see a silly contemptible sloven in\napparel, ragged in his coat, polite in speech, of a divine spirit,\nwise? another neat in clothes, spruce, full of courtesy, empty of\ngrace, wit, talk nonsense?\nTo see so many lawyers, advocates, so many tribunals, so little\njustice; so many magistrates, so little care of common good; so many\nlaws, yet never more disorders; Tribunal litium segetem, the Tribunal a\nlabyrinth, so many thousand suits in one court sometimes, so violently\nfollowed? To see injustissimum saepe juri praesidentem, impium\nreligioni, imperitissimum eruditioni, otiosissimum labori, monstrosum\nhumanitati? to see a lamb [337]executed, a wolf pronounce sentence,\nlatro arraigned, and fur sit on the bench, the judge severely punish\nothers, and do worse himself, [338] cundem furtum facere et punire,\n[339]rapinam plectere, quum sit ipse raptor? Laws altered,\nmisconstrued, interpreted pro and con, as the [340]judge is made by\nfriends, bribed, or otherwise affected as a nose of wax, good today,\nnone tomorrow; or firm in his opinion, cast in his? Sentence prolonged,\nchanged, ad arbitrium judicis, still the same case, [341]one thrust out\nof his inheritance, another falsely put in by favour, false forged\ndeeds or wills. Incisae leges negliguntur, laws are made and not kept;\nor if put in execution, [342]they be some silly ones that are punished.\nAs, put case it be fornication, the father will disinherit or abdicate\nhis child, quite cashier him (out, villain, be gone, come no more in my\nsight); a poor man is miserably tormented with loss of his estate\nperhaps, goods, fortunes, good name, for ever disgraced, forsaken, and\nmust do penance to the utmost; a mortal sin, and yet make the worst of\nit, nunquid aliud fecit, saith Tranio in the [343]poet, nisi quod\nfaciunt summis nati generibus? he hath done no more than what gentlemen\nusually do. [344]Neque novum, neque mirum, neque secus quam alii\nsolent. For in a great person, right worshipful Sir, a right honourable\ngrandee, 'tis not a venial sin, no, not a peccadillo, 'tis no offence\nat all, a common and ordinary thing, no man takes notice of it; he\njustifies it in public, and peradventure brags of it,\n[345]Nam quod turpe bonis, Titio, Seioque, decebat\nCrispinum\u2014\u2014\u2014\n\nFor what would be base in good men, Titius, and Seius, became\nCrispinus.\n[346]Many poor men, younger brothers, &c. by reason of bad policy and\nidle education (for they are likely brought up in no calling), are\ncompelled to beg or steal, and then hanged for theft; than which, what\ncan be more ignominious, non minus enim turpe principi multa supplicia,\nquam medico multa funera, 'tis the governor's fault. Libentius\nverberant quam docent, as schoolmasters do rather correct their pupils,\nthan teach them when they do amiss. [347]They had more need provide\nthere should be no more thieves and beggars, as they ought with good\npolicy, and take away the occasions, than let them run on, as they do\nto their own destruction: root out likewise those causes of wrangling,\na multitude of lawyers, and compose controversies, lites lustrales et\nseculares, by some more compendious means. Whereas now for every toy\nand trifle they go to law, [348]Mugit litibus insanum forum, et saevit\ninvicem discordantium rabies, they are ready to pull out one another's\nthroats; and for commodity [349]to squeeze blood, saith Hierom, out of\ntheir brother's heart, defame, lie, disgrace, backbite, rail, bear\nfalse witness, swear, forswear, fight and wrangle, spend their goods,\nlives, fortunes, friends, undo one another, to enrich an harpy\nadvocate, that preys upon them both, and cries Eia Socrates, Eia\nXantippe; or some corrupt judge, that like the [350]kite in Aesop,\nwhile the mouse and frog fought, carried both away. Generally they prey\none upon another as so many ravenous birds, brute beasts, devouring\nfishes, no medium, [351]omnes hic aut captantur aut captant; aut\ncadavera quae lacerantur, aut corvi qui lacerant, either deceive or be\ndeceived; tear others or be torn in pieces themselves; like so many\nbuckets in a well, as one riseth another falleth, one's empty,\nanother's full; his ruin is a ladder to the third; such are our\nordinary proceedings. What's the market? A place, according to\n[352]Anacharsis, wherein they cozen one another, a trap; nay, what's\nthe world itself? [353]A vast chaos, a confusion of manners, as fickle\nas the air, domicilium insanorum, a turbulent troop full of impurities,\na mart of walking spirits, goblins, the theatre of hypocrisy, a shop of\nknavery, flattery, a nursery of villainy, the scene of babbling, the\nschool of giddiness, the academy of vice; a warfare, ubi velis nolis\npugnandum, aut vincas aut succumbas, in which kill or be killed;\nwherein every man is for himself, his private ends, and stands upon his\nown guard. No charity, [354]love, friendship, fear of God, alliance,\naffinity, consanguinity, Christianity, can contain them, but if they be\nany ways offended, or that string of commodity be touched, they fall\nfoul. Old friends become bitter enemies on a sudden for toys and small\noffences, and they that erst were willing to do all mutual offices of\nlove and kindness, now revile and persecute one another to death, with\nmore than Vatinian hatred, and will not be reconciled. So long as they\nare behoveful, they love, or may bestead each other, but when there is\nno more good to be expected, as they do by an old dog, hang him up or\ncashier him: which [355] Cato counts a great indecorum, to use men like\nold shoes or broken glasses, which are flung to the dunghill; he could\nnot find in his heart to sell an old ox, much less to turn away an old\nservant: but they instead of recompense, revile him, and when they have\nmade him an instrument of their villainy, as [356]Bajazet the second\nEmperor of the Turks did by Acomethes Bassa, make him away, or instead\nof [357]reward, hate him to death, as Silius was served by Tiberius. In\na word, every man for his own ends. Our summum bonum is commodity, and\nthe goddess we adore Dea moneta, Queen money, to whom we daily offer\nsacrifice, which steers our hearts, hands, [358]affections, all: that\nmost powerful goddess, by whom we are reared, depressed, elevated,\n[359]esteemed the sole commandress of our actions, for which we pray,\nrun, ride, go, come, labour, and contend as fishes do for a crumb that\nfalleth into the water. It's not worth, virtue, (that's bonum\ntheatrale,) wisdom, valour, learning, honesty, religion, or any\nsufficiency for which we are respected, but [360]money, greatness,\noffice, honour, authority; honesty is accounted folly; knavery, policy;\n[361]men admired out of opinion, not as they are, but as they seem to\nbe: such shifting, lying, cogging, plotting, counterplotting,\ntemporizing, nattering, cozening, dissembling, [362]that of necessity\none must highly offend God if he be conformable to the world, Cretizare\ncum Crete, or else live in contempt, disgrace and misery. One takes\nupon him temperance, holiness, another austerity, a third an affected\nkind of simplicity, when as indeed, he, and he, and he, and the rest\nare [363]hypocrites, ambidexters, outsides, so many turning pictures, a\nlion on the one side, a lamb on the other. [364]How would Democritus\nhave been affected to see these things!\nTo see a man turn himself into all shapes like a chameleon, or as\nProteus, omnia transformans sese in miracula rerum, to act twenty parts\nand persons at once, for his advantage, to temporise and vary like\nMercury the planet, good with good; bad with bad; having a several\nface, garb, and character for every one he meets; of all religions,\nhumours, inclinations; to fawn like a spaniel, mentitis et mimicis\nobsequis; rage like a lion, bark like a cur, fight like a dragon, sting\nlike a serpent, as meek as a lamb, and yet again grin like a tiger,\nweep like a crocodile, insult over some, and yet others domineer over\nhim, here command, there crouch, tyrannise in one place, be baffled in\nanother, a wise man at home, a fool abroad to make others merry.\nTo see so much difference betwixt words and deeds, so many parasangs\nbetwixt tongue and heart, men like stage-players act variety of parts,\n[365]give good precepts to others, soar aloft, whilst they themselves\ngrovel on the ground.\nTo see a man protest friendship, kiss his hand, [366]quem mallet\ntruncatum videre, [367]smile with an intent to do mischief, or cozen\nhim whom he salutes, [368]magnify his friend unworthy with hyperbolical\neulogiums; his enemy albeit a good man, to vilify and disgrace him, yea\nall his actions, with the utmost that livor and malice can invent.\nTo see a [369]servant able to buy out his master, him that carries the\nmace more worth than the magistrate, which Plato, lib. 11, de leg.,\nabsolutely forbids, Epictetus abhors. A horse that tills the [370]land\nfed with chaff, an idle jade have provender in abundance; him that\nmakes shoes go barefoot himself, him that sells meat almost pined; a\ntoiling drudge starve, a drone flourish.\nTo see men buy smoke for wares, castles built with fools' heads, men\nlike apes follow the fashions in tires, gestures, actions: if the king\nlaugh, all laugh;\n[371]Rides? majore chachiano\nConcutitur, flet si lachrymas conspexit amici.\n\n[372]Alexander stooped, so did his courtiers; Alphonsus turned his\nhead, and so did his parasites. [373]Sabina Poppea, Nero's wife, wore\namber-coloured hair, so did all the Roman ladies in an instant, her\nfashion was theirs.\nTo see men wholly led by affection, admired and censured out of opinion\nwithout judgment: an inconsiderate multitude, like so many dogs in a\nvillage, if one bark all bark without a cause: as fortune's fan turns,\nif a man be in favour, or commanded by some great one, all the world\napplauds him; [374]if in disgrace, in an instant all hate him, and as\nat the sun when he is eclipsed, that erst took no notice, now gaze and\nstare upon him.\nTo see a man [375]wear his brains in his belly, his guts in his head,\nan hundred oaks on his back, to devour a hundred oxen at a meal, nay\nmore, to devour houses and towns, or as those Anthropophagi, [376]to\neat one another.\nTo see a man roll himself up like a snowball, from base beggary to\nright worshipful and right honourable titles, unjustly to screw himself\ninto honours and offices; another to starve his genius, damn his soul\nto gather wealth, which he shall not enjoy, which his prodigal son\nmelts and consumes in an instant. [377]\nTo see the \u03ba\u03b1\u03ba\u03bf\u03b6\u03b7\u03bb\u03af\u03b1\u03bd of our times, a man bend all his forces, means,\ntime, fortunes, to be a favorite's favorite's favorite, &c., a\nparasite's parasite's parasite, that may scorn the servile world as\nhaving enough already.\nTo see an hirsute beggar's brat, that lately fed on scraps, crept and\nwhined, crying to all, and for an old jerkin ran of errands, now ruffle\nin silk and satin, bravely mounted, jovial and polite, now scorn his\nold friends and familiars, neglect his kindred, insult over his\nbetters, domineer over all.\nTo see a scholar crouch and creep to an illiterate peasant for a meal's\nmeat; a scrivener better paid for an obligation; a falconer receive\ngreater wages than a student; a lawyer get more in a day than a\nphilosopher in a year, better reward for an hour, than a scholar for a\ntwelvemonth's study; him that can [378]paint Thais, play on a fiddle,\ncurl hair, &c., sooner get preferment than a philologer or a poet.\nTo see a fond mother, like Aesop's ape, hug her child to death, a [379]\nwittol wink at his wife's honesty, and too perspicuous in all other\naffairs; one stumble at a straw, and leap over a block; rob Peter, and\npay Paul; scrape unjust sums with one hand, purchase great manors by\ncorruption, fraud and cozenage, and liberally to distribute to the poor\nwith the other, give a remnant to pious uses, &c. Penny wise, pound\nfoolish; blind men judge of colours; wise men silent, fools talk; [380]\nfind fault with others, and do worse themselves; [381]denounce that in\npublic which he doth in secret; and which Aurelius Victor gives out of\nAugustus, severely censure that in a third, of which he is most guilty\nhimself.\nTo see a poor fellow, or an hired servant venture his life for his new\nmaster that will scarce give him his wages at year's end; A country\ncolon toil and moil, till and drudge for a prodigal idle drone, that\ndevours all the gain, or lasciviously consumes with fantastical\nexpenses; A noble man in a bravado to encounter death, and for a small\nflash of honour to cast away himself; A worldling tremble at an\nexecutor, and yet not fear hell-fire; To wish and hope for immortality,\ndesire to be happy, and yet by all means avoid death, a necessary\npassage to bring him to it.\nTo see a foolhardy fellow like those old Danes, qui decollari malunt\nquam verberari, die rather than be punished, in a sottish humour\nembrace death with alacrity, yet [382]scorn to lament his own sins and\nmiseries, or his clearest friends' departures.\nTo see wise men degraded, fools preferred, one govern towns and cities,\nand yet a silly woman overrules him at home; [383]Command a province,\nand yet his own servants or children prescribe laws to him, as\nThemistocles' son did in Greece; [384]What I will (said he) my mother\nwill, and what my mother will, my father doth. To see horses ride in a\ncoach, men draw it; dogs devour their masters; towers build masons;\nchildren rule; old men go to school; women wear the breeches;\n[385]sheep demolish towns, devour men, &c. And in a word, the world\nturned upside downward. O viveret Democritus.\n[386]To insist in every particular were one of Hercules' labours,\nthere's so many ridiculous instances, as motes in the sun. Quantum est\nin rebus inane? (How much vanity there is in things!) And who can speak\nof all? Crimine ab uno disce omnes, take this for a taste.\nBut these are obvious to sense, trivial and well known, easy to be\ndiscerned. How would Democritus have been moved, had he seen [387]the\nsecrets of their hearts? If every man had a window in his breast, which\nMomus would have had in Vulcan's man, or that which Tully so much\nwished it were written in every man's forehead, Quid quisque de\nrepublica sentiret, what he thought; or that it could be effected in an\ninstant, which Mercury did by Charon in Lucian, by touching of his\neyes, to make him discern semel et simul rumores et susurros.\nSpes hominum caecas, morbos, votumque labores,\nEt passim toto volitantes aethere curas.\n\nBlind hopes and wishes, their thoughts and affairs,\nWhispers and rumours, and those flying cares.\n\nThat he could cubiculorum obductas foras recludere et secreta cordium\npenetrare, which [388]Cyprian desired, open doors and locks, shoot\nbolts, as Lucian's Gallus did with a feather of his tail: or Gyges'\ninvisible ring, or some rare perspective glass, or _Otacousticon_,\nwhich would so multiply species, that a man might hear and see all at\nonce (as [389] Martianus Capella's Jupiter did in a spear which he held\nin his hand, which did present unto him all that was daily done upon\nthe face of the earth), observe cuckolds' horns, forgeries of\nalchemists, the philosopher's stone, new projectors, &c., and all those\nworks of darkness, foolish vows, hopes, fears and wishes, what a deal\nof laughter would it have afforded? He should have seen windmills in\none man's head, an hornet's nest in another. Or had he been present\nwith Icaromenippus in Lucian at Jupiter's whispering place, [390]and\nheard one pray for rain, another for fair weather; one for his wife's,\nanother for his father's death, &c.; to ask that at God's hand which\nthey are abashed any man should hear: How would he have been\nconfounded? Would he, think you, or any man else, say that these men\nwere well in their wits? Haec sani esse hominis quis sanus juret\nOrestes? Can all the hellebore in the Anticyrae cure these men? No,\nsure, [391]an acre of hellebore will not do it.\nThat which is more to be lamented, they are mad like Seneca's blind\nwoman, and will not acknowledge, or [392]seek for any cure of it, for\npauci vident morbum suum, omnes amant. If our leg or arm offend us, we\ncovet by all means possible to redress it; [393]and if we labour of a\nbodily disease, we send for a physician; but for the diseases of the\nmind we take no notice of them: [394]Lust harrows us on the one side;\nenvy, anger, ambition on the other. We are torn in pieces by our\npassions, as so many wild horses, one in disposition, another in habit;\none is melancholy, another mad; [395]and which of us all seeks for\nhelp, doth acknowledge his error, or knows he is sick? As that stupid\nfellow put out the candle because the biting fleas should not find him;\nhe shrouds himself in an unknown habit, borrowed titles, because nobody\nshould discern him. Every man thinks with himself, Egomet videor mihi\nsanus, I am well, I am wise, and laughs at others. And 'tis a general\nfault amongst them all, that [396] which our forefathers have approved,\ndiet, apparel, opinions, humours, customs, manners, we deride and\nreject in our time as absurd. Old men account juniors all fools, when\nthey are mere dizzards; and as to sailors, \u2014\u2014\u2014terraeque urbesque\nrecedunt\u2014\u2014\u2014 they move, the land stands still, the world hath much more\nwit, they dote themselves. Turks deride us, we them; Italians\nFrenchmen, accounting them light headed fellows, the French scoff again\nat Italians, and at their several customs; Greeks have condemned all\nthe world but themselves of barbarism, the world as much vilifies them\nnow; we account Germans heavy, dull fellows, explode many of their\nfashions; they as contemptibly think of us; Spaniards laugh at all, and\nall again at them. So are we fools and ridiculous, absurd in our\nactions, carriages, diet, apparel, customs, and consultations; we [397]\nscoff and point one at another, when as in conclusion all are fools,\n[398] and they the veriest asses that hide their ears most. A private\nman if he be resolved with himself, or set on an opinion, accounts all\nidiots and asses that are not affected as he is, [399]\u2014\u2014\u2014nil rectum,\nnisi quod placuit sibi, ducit, that are not so minded, [400](quodque\nvolunt homines se bene velle putant,) all fools that think not as he\ndoth: he will not say with Atticus, Suam quisque sponsam, mihi meam,\nlet every man enjoy his own spouse; but his alone is fair, suus amor,\n&c. and scorns all in respect of himself [401]will imitate none, hear\nnone [402]but himself, as Pliny said, a law and example to himself. And\nthat which Hippocrates, in his epistle to Dionysius, reprehended of\nold, is verified in our times, Quisque in alio superfluum esse censet,\nipse quod non habet nec curat, that which he hath not himself or doth\nnot esteem, he accounts superfluity, an idle quality, a mere foppery in\nanother: like Aesop's fox, when he had lost his tail, would have all\nhis fellow foxes cut off theirs. The Chinese say, that we Europeans\nhave one eye, they themselves two, all the world else is blind: (though\n[403]Scaliger accounts them brutes too, merum pecus,) so thou and thy\nsectaries are only wise, others indifferent, the rest beside\nthemselves, mere idiots and asses. Thus not acknowledging our own\nerrors and imperfections, we securely deride others, as if we alone\nwere free, and spectators of the rest, accounting it an excellent\nthing, as indeed it is, Aliena optimum frui insania, to make ourselves\nmerry with other men's obliquities, when as he himself is more faulty\nthan the rest, mutato nomine, de te fabula narratur, he may take\nhimself by the nose for a fool; and which one calls maximum stultitiae\nspecimen, to be ridiculous to others, and not to perceive or take\nnotice of it, as Marsyas was when he contended with Apollo, non\nintelligens se deridiculo haberi, saith [404] Apuleius; 'tis his own\ncause, he is a convicted madman, as [405]Austin well infers in the eyes\nof wise men and angels he seems like one, that to our thinking walks\nwith his heels upwards. So thou laughest at me, and I at thee, both at\na third; and he returns that of the poet upon us again, [406]Hei mihi,\ninsanire me aiunt, quum ipsi ultro insaniant. We accuse others of\nmadness, of folly, and are the veriest dizzards ourselves. For it is a\ngreat sign and property of a fool (which Eccl. x. 3, points at) out of\npride and self-conceit to insult, vilify, condemn, censure, and call\nother men fools (Non videmus manticae quod a tergo est) to tax that in\nothers of which we are most faulty; teach that which we follow not\nourselves: For an inconstant man to write of constancy, a profane liver\nprescribe rules of sanctity and piety, a dizzard himself make a\ntreatise of wisdom, or with Sallust to rail downright at spoilers of\ncountries, and yet in [407]office to be a most grievous poller himself.\nThis argues weakness, and is an evident sign of such parties'\nindiscretion. [408]Peccat uter nostrum cruce dignius? Who is the fool\nnow? Or else peradventure in some places we are all mad for company,\nand so 'tis not seen, Satietas erroris et dementiae, pariter\nabsurditatem et admirationem tollit. 'Tis with us, as it was of old (in\n[409]Tully's censure at least) with C. Pimbria in Rome, a bold,\nhair-brain, mad fellow, and so esteemed of all, such only excepted,\nthat were as mad as himself: now in such a case there is [410]no notice\ntaken of it.\nNimirum insanus paucis videatur; eo quod\nMaxima pars hominum morbo jactatur eodem.\n\nWhen all are mad, where all are like opprest\nWho can discern one mad man from the rest?\n\nBut put case they do perceive it, and some one be manifestly convicted\nof madness, [411]he now takes notice of his folly, be it in action,\ngesture, speech, a vain humour he hath in building, bragging, jangling,\nspending, gaming, courting, scribbling, prating, for which he is\nridiculous to others, [412]on which he dotes, he doth acknowledge as\nmuch: yet with all the rhetoric thou hast, thou canst not so recall\nhim, but to the contrary notwithstanding, he will persevere in his\ndotage. 'Tis amabilis insania, et mentis gratissimus error, so\npleasing, so delicious, that he [413] cannot leave it. He knows his\nerror, but will not seek to decline it, tell him what the event will\nbe, beggary, sorrow, sickness, disgrace, shame, loss, madness, yet\n[414]an angry man will prefer vengeance, a lascivious his whore, a\nthief his booty, a glutton his belly, before his welfare. Tell an\nepicure, a covetous man, an ambitious man of his irregular course, wean\nhim from it a little, pol me occidistis amici, he cries anon, you have\nundone him, and as [415]a dog to his vomit, he returns to it again; no\npersuasion will take place, no counsel, say what thou canst,\nClames licet et mare coelo\n\u2014\u2014\u2014Confundas, surdo narras,[416]\n\ndemonstrate as Ulysses did to [417]Elpenor and Gryllus, and the rest of\nhis companions those swinish men, he is irrefragable in his humour, he\nwill be a hog still; bray him in a mortar, he will be the same. If he\nbe in an heresy, or some perverse opinion, settled as some of our\nignorant Papists are, convince his understanding, show him the several\nfollies and absurd fopperies of that sect, force him to say, veris\nvincor, make it as clear as the sun, [418]he will err still, peevish\nand obstinate as he is; and as he said [419]si in hoc erro, libenter\nerro, nec hunc errorem auferri mihi volo; I will do as I have done, as\nmy predecessors have done, [420]and as my friends now do: I will dote\nfor company. Say now, are these men [421]mad or no, [422]Heus age\nresponde? are they ridiculous? cedo quemvis arbitrum, are they sanae\nmentis, sober, wise, and discreet? have they common sense? \u2014\u2014\u2014[423]uter\nest insanior horum? I am of Democritus' opinion for my part, I hold\nthem worthy to be laughed at; a company of brain-sick dizzards, as mad\nas [424]Orestes and Athamas, that they may go ride the ass, and all\nsail along to the Anticyrae, in the ship of fools for company together.\nI need not much labour to prove this which I say otherwise than thus,\nmake any solemn protestation, or swear, I think you will believe me\nwithout an oath; say at a word, are they fools? I refer it to you,\nthough you be likewise fools and madmen yourselves, and I as mad to ask\nthe question; for what said our comical Mercury?\n[425]Justum ab injustis petere insipientia est.\n\nI'll stand to your censure yet, what think you?\n\nBut forasmuch as I undertook at first, that kingdoms, provinces,\nfamilies, were melancholy as well as private men, I will examine them\nin particular, and that which I have hitherto dilated at random, in\nmore general terms, I will particularly insist in, prove with more\nspecial and evident arguments, testimonies, illustrations, and that in\nbrief. [426]Nunc accipe quare desipiant omnes aeque ac tu. My first\nargument is borrowed from Solomon, an arrow drawn out of his\nsententious quiver, Pro. iii. 7, Be not wise in thine own eyes. And\nxxvi. 12, Seest thou a man wise in his own conceit? more hope is of a\nfool than of him. Isaiah pronounceth a woe against such men, cap. v.\n21, that are wise in their own eyes, and prudent in their own sight.\nFor hence we may gather, that it is a great offence, and men are much\ndeceived that think too well of themselves, an especial argument to\nconvince them of folly. Many men (saith [427]Seneca) had been without\nquestion wise, had they not had an opinion that they had attained to\nperfection of knowledge already, even before they had gone half way,\ntoo forward, too ripe, praeproperi, too quick and ready, [428]cito\nprudentes, cito pii, cito mariti, cito patres, cito sacerdotes, cito\nomnis officii capaces et curiosi, they had too good a conceit of\nthemselves, and that marred all; of their worth, valour, skill, art,\nlearning, judgment, eloquence, their good parts; all their geese are\nswans, and that manifestly proves them to be no better than fools. In\nformer times they had but seven wise men, now you can scarce find so\nmany fools. Thales sent the golden tripos, which the fishermen found,\nand the oracle commanded to be [429] given to the wisest, to Bias, Bias\nto Solon, &c. If such a thing were now found, we should all fight for\nit, as the three goddesses did for the golden apple, we are so wise: we\nhave women politicians, children metaphysicians; every silly fellow can\nsquare a circle, make perpetual motions, find the philosopher's stone,\ninterpret Apocalypses, make new Theories, a new system of the world,\nnew Logic, new Philosophy, &c. Nostra utique regio, saith\n[430]Petronius, our country is so full of deified spirits, divine\nsouls, that you may sooner find a God than a man amongst us, we think\nso well of ourselves, and that is an ample testimony of much folly.\nMy second argument is grounded upon the like place of Scripture, which\nthough before mentioned in effect, yet for some reasons is to be\nrepeated (and by Plato's good leave, I may do it, [431]\u03b4\u03af\u03c2 \u03c4\u1f78 \u03ba\u03b1\u03bb\u1f78\u03bd\n\u03c1\u03b7\u03b8\u03ad\u03bd \u1f40\u03c5\u03b4\u03ad\u03bd \u03b2\u03bb\u03ac\u03c0\u03c4\u03b5\u03b9) Fools (saith David) by reason of their\ntransgressions. &c. Psal. cvii. 17. Hence Musculus infers all\ntransgressors must needs be fools. So we read Rom. ii., Tribulation and\nanguish on the soul of every man that doeth evil; but all do evil. And\nIsaiah, lxv. 14, My servant shall sing for joy, and [432]ye shall cry\nfor sorrow of heart, and vexation of mind. 'Tis ratified by the common\nconsent of all philosophers. Dishonesty (saith Cardan) is nothing else\nbut folly and madness. [433] Probus quis nobiscum vivit? Show me an\nhonest man, Nemo malus qui non stultus, 'tis Fabius' aphorism to the\nsame end. If none honest, none wise, then all fools. And well may they\nbe so accounted: for who will account him otherwise, Qui iter adornat\nin occidentem, quum properaret in orientem? that goes backward all his\nlife, westward, when he is bound to the east? or hold him a wise man\n(saith [434]Musculus) that prefers momentary pleasures to eternity,\nthat spends his master's goods in his absence, forthwith to be\ncondemned for it? Nequicquam sapit qui sibi non sapit, who will say\nthat a sick man is wise, that eats and drinks to overthrow the\ntemperature of his body? Can you account him wise or discreet that\nwould willingly have his health, and yet will do nothing that should\nprocure or continue it? [435]Theodoret, out of Plotinus the Platonist,\nholds it a ridiculous thing for a man to live after his own laws, to do\nthat which is offensive to God, and yet to hope that he should save\nhim: and when he voluntarily neglects his own safety, and contemns the\nmeans, to think to be delivered by another: who will say these men are\nwise?\nA third argument may be derived from the precedent, [436]all men are\ncarried away with passion, discontent, lust, pleasures, &c., they\ngenerally hate those virtues they should love, and love such vices they\nshould hate. Therefore more than melancholy, quite mad, brute beasts,\nand void of reason, so Chrysostom contends; or rather dead and buried\nalive, as [437] Philo Judeus concludes it for a certainty, of all such\nthat are carried away with passions, or labour of any disease of the\nmind. Where is fear and sorrow, there [438]Lactantius stiffly\nmaintains, wisdom cannot dwell,\n\u2014\u2014\u2014qui cupiet, metuet quoque porro,\nQui metuens vivit, liber mihi non erit unquam.[439]\n\nSeneca and the rest of the stoics are of opinion, that where is any the\nleast perturbation, wisdom may not be found. What more ridiculous, as\n[440]Lactantius urges, than to hear how Xerxes whipped the Hellespont,\nthreatened the Mountain Athos, and the like. To speak ad rem, who is\nfree from passion? [441]Mortalis nemo est quem non attingat dolor,\nmorbusve, as [442]Tully determines out of an old poem, no mortal men\ncan avoid sorrow and sickness, and sorrow is an inseparable companion\nfrom melancholy. [443]Chrysostom pleads farther yet, that they are more\nthan mad, very beasts, stupefied and void of common sense: For how\n(saith he) shall I know thee to be a man, when thou kickest like an\nass, neighest like a horse after women, ravest in lust like a bull,\nravenest like a bear, stingest like a scorpion, rakest like a wolf, as\nsubtle as a fox, as impudent as a dog? Shall I say thou art a man, that\nhast all the symptoms of a beast? How shall I know thee to be a man? by\nthy shape? That affrights me more, when I see a beast in likeness of a\nman.\n[444]Seneca calls that of Epicurus, magnificam vocem, an heroical\nspeech, A fool still begins to live, and accounts it a filthy lightness\nin men, every day to lay new foundations of their life, but who doth\notherwise? One travels, another builds; one for this, another for that\nbusiness, and old folks are as far out as the rest; O dementem\nsenectutem, Tully exclaims. Therefore young, old, middle age, are all\nstupid, and dote.\n[445]Aeneas Sylvius, amongst many other, sets down three special ways\nto find a fool by. He is a fool that seeks that he cannot find: he is a\nfool that seeks that, which being found will do him more harm than\ngood: he is a fool, that having variety of ways to bring him to his\njourney's end, takes that which is worst. If so, methinks most men are\nfools; examine their courses, and you shall soon perceive what dizzards\nand mad men the major part are.\nBeroaldus will have drunkards, afternoon men, and such as more than\nordinarily delight in drink, to be mad. The first pot quencheth thirst,\nso Panyasis the poet determines in Athenaeus, secunda gratiis, horis et\nDyonisio: the second makes merry, the third for pleasure, quarta, ad\ninsaniam, the fourth makes them mad. If this position be true, what a\ncatalogue of mad men shall we have? what shall they be that drink four\ntimes four? Nonne supra omnem furorem, supra omnem insanian reddunt\ninsanissimos? I am of his opinion, they are more than mad, much worse\nthan mad.\nThe [446]Abderites condemned Democritus for a mad man, because he was\nsometimes sad, and sometimes again profusely merry. Hac Patria (saith\nHippocrates) ob risum furere et insanire dicunt, his countrymen hold\nhim mad because he laughs; [447]and therefore he desires him to advise\nall his friends at Rhodes, that they do not laugh too much, or be over\nsad. Had those Abderites been conversant with us, and but seen what\n[448] fleering and grinning there is in this age, they would certainly\nhave concluded, we had been all out of our wits.\nAristotle in his Ethics holds felix idemque sapiens, to be wise and\nhappy, are reciprocal terms, bonus idemque sapiens honestus. 'Tis [449]\nTully's paradox, wise men are free, but fools are slaves, liberty is a\npower to live according to his own laws, as we will ourselves: who hath\nthis liberty? who is free?\n[450]\u2014\u2014\u2014sapiens sibique imperiosus,\nQuem neque pauperis, neque mors, neque vincula terrent,\nResponsare cupidinibus, contemnere honores\nFortis, et in seipso totus teres atque rotundus.\n\nHe is wise that can command his own will,\nValiant and constant to himself still,\nWhom poverty nor death, nor bands can fright,\nChecks his desires, scorns honours, just and right.\n\nBut where shall such a man be found? If no where, then e diametro, we\nare all slaves, senseless, or worse. Nemo malus felix. But no man is\nhappy in this life, none good, therefore no man wise. [451]Rari quippe\nboni\u2014\u2014\u2014 For one virtue you shall find ten vices in the same party;\npauci Promethei, multi Epimethei. We may peradventure usurp the name,\nor attribute it to others for favour, as Carolus Sapiens, Philippus\nBonus, Lodovicus Pius, &c., and describe the properties of a wise man,\nas Tully doth an orator, Xenophon Cyrus, Castilio a courtier, Galen\ntemperament, an aristocracy is described by politicians. But where\nshall such a man be found?\nVir bonus et sapiens, qualem vix repperit unum\nMillibus e multis hominum consultus Apollo.\n\nA wise, a good man in a million,\nApollo consulted could scarce find one.\n\nA man is a miracle of himself, but Trismegistus adds, Maximum miraculum\nhomo sapiens, a wise man is a wonder: multi Thirsigeri, pauci Bacchi.\nAlexander when he was presented with that rich and costly casket of\nking Darius, and every man advised him what to put in it, he reserved\nit to keep Homer's works, as the most precious jewel of human wit, and\nyet [452] Scaliger upbraids Homer's muse, Nutricem insanae sapientiae,\na nursery of madness, [453]impudent as a court lady, that blushes at\nnothing. Jacobus Mycillus, Gilbertus Cognatus, Erasmus, and almost all\nposterity admire Lucian's luxuriant wit, yet Scaliger rejects him in\nhis censure, and calls him the Cerberus of the muses. Socrates, whom\nall the world so much magnified, is by Lactantius and Theodoret\ncondemned for a fool. Plutarch extols Seneca's wit beyond all the\nGreeks, nulli secundus, yet [454] Seneca saith of himself, when I would\nsolace myself with a fool, I reflect upon myself, and there I have him.\nCardan, in his Sixteenth Book of Subtleties, reckons up twelve\nsupereminent, acute philosophers, for worth, subtlety, and wisdom:\nArchimedes, Galen, Vitruvius, Architas Tarentinus, Euclid, Geber, that\nfirst inventor of Algebra, Alkindus the Mathematician, both Arabians,\nwith others. But his triumviri terrarum far beyond the rest, are\nPtolomaeus, Plotinus, Hippocrates. Scaliger exercitat. 224, scoffs at\nthis censure of his, calls some of them carpenters and mechanicians, he\nmakes Galen fimbriam Hippocratis, a skirt of Hippocrates: and the said\n[455]Cardan himself elsewhere condemns both Galen and Hippocrates for\ntediousness, obscurity, confusion. Paracelsus will have them both mere\nidiots, infants in physic and philosophy. Scaliger and Cardan admire\nSuisset the Calculator, qui pene modum excessit humani ingenii, and yet\n[456]Lod. Vives calls them nugas Suisseticas: and Cardan, opposite to\nhimself in another place, contemns those ancients in respect of times\npresent, [457]Majoresque nostros ad presentes collatos juste pueros\nappellari. In conclusion, the said [458]Cardan and Saint Bernard will\nadmit none into this catalogue of wise men, [459]but only prophets and\napostles; how they esteem themselves, you have heard before. We are\nworldly-wise, admire ourselves, and seek for applause: but hear Saint\n[460]Bernard, quanto magis foras es sapiens, tanto magis intus stultus\nefficeris, &c. in omnibus es prudens, circa teipsum insipiens: the more\nwise thou art to others, the more fool to thyself. I may not deny but\nthat there is some folly approved, a divine fury, a holy madness, even\na spiritual drunkenness in the saints of God themselves; sanctum\ninsanium Bernard calls it (though not as blaspheming [461]Vorstius,\nwould infer it as a passion incident to God himself, but) familiar to\ngood men, as that of Paul, 2 Cor. he was a fool, &c. and Rom. ix. he\nwisheth himself to be anathematised for them. Such is that drunkenness\nwhich Ficinus speaks of, when the soul is elevated and ravished with a\ndivine taste of that heavenly nectar, which poets deciphered by the\nsacrifice of Dionysius, and in this sense with the poet, [462]insanire\nlubet, as Austin exhorts us, ad ebrietatem se quisque paret, let's all\nbe mad and [463]drunk. But we commonly mistake, and go beyond our\ncommission, we reel to the opposite part, [464]we are not capable of\nit, [465]and as he said of the Greeks, Vos Graeci semper pueri, vos\nBritanni, Galli, Germani, Itali, &c. you are a company of fools.\nProceed now a partibus ad totum, or from the whole to parts, and you\nshall find no other issue, the parts shall be sufficiently dilated in\nthis following Preface. The whole must needs follow by a sorites or\ninduction. Every multitude is mad, [466]bellua multorum capitum, (a\nmany-headed beast), precipitate and rash without judgment, stultum\nanimal, a roaring rout. [467]Roger Bacon proves it out of Aristotle,\nVulgus dividi in oppositum contra sapientes, quod vulgo videtur verum,\nfalsum est; that which the commonalty accounts true, is most part\nfalse, they are still opposite to wise men, but all the world is of\nthis humour (vulgus), and thou thyself art de vulgo, one of the\ncommonalty; and he, and he, and so are all the rest; and therefore, as\nPhocion concludes, to be approved in nought you say or do, mere idiots\nand asses. Begin then where you will, go backward or forward, choose\nout of the whole pack, wink and choose, you shall find them all alike,\nnever a barrel better herring.\nCopernicus, Atlas his successor, is of opinion, the earth is a planet,\nmoves and shines to others, as the moon doth to us. Digges, Gilbert,\nKeplerus, Origanus, and others, defend this hypothesis of his in sober\nsadness, and that the moon is inhabited: if it be so that the earth is\na moon, then are we also giddy, vertiginous and lunatic within this\nsublunary maze.\nI could produce such arguments till dark night: if you should hear the\nrest,\nAnte diem clauso component vesper Olimpo:\n\nThrough such a train of words if I should run,\nThe day would sooner than the tale be done:\n\nbut according to my promise, I will descend to particulars. This\nmelancholy extends itself not to men only, but even to vegetals and\nsensibles. I speak not of those creatures which are saturnine,\nmelancholy by nature, as lead, and such like minerals, or those plants,\nrue, cypress, &c. and hellebore itself, of which [468]Agrippa treats,\nfishes, birds, and beasts, hares, conies, dormice, &c., owls, bats,\nnightbirds, but that artificial, which is perceived in them all. Remove\na plant, it will pine away, which is especially perceived in date\ntrees, as you may read at large in Constantine's husbandry, that\nantipathy betwixt the vine and the cabbage, vine and oil. Put a bird in\na cage, he will die for sullenness, or a beast in a pen, or take his\nyoung ones or companions from him, and see what effect it will cause.\nBut who perceives not these common passions of sensible creatures,\nfear, sorrow, &c. Of all other, dogs are most subject to this malady,\ninsomuch some hold they dream as men do, and through violence of\nmelancholy run mad; I could relate many stories of dogs that have died\nfor grief, and pined away for loss of their masters, but they are\ncommon in every [469]author.\nKingdoms, provinces, and politic bodies are likewise sensible and\nsubject to this disease, as [470]Boterus in his politics hath proved at\nlarge. As in human bodies (saith he) there be divers alterations\nproceeding from humours, so be there many diseases in a commonwealth,\nwhich do as diversely happen from several distempers, as you may easily\nperceive by their particular symptoms. For where you shall see the\npeople civil, obedient to God and princes, judicious, peaceable and\nquiet, rich, fortunate, [471]and flourish, to live in peace, in unity\nand concord, a country well tilled, many fair built and populous\ncities, ubi incolae nitent as old [472]Cato said, the people are neat,\npolite and terse, ubi bene, beateque vivunt, which our politicians make\nthe chief end of a commonwealth; and which [473] Aristotle, Polit. lib.\n3, cap. 4, calls Commune bonum, Polybius lib. 6, optabilem et selectum\nstatum, that country is free from melancholy; as it was in Italy in the\ntime of Augustus, now in China, now in many other flourishing kingdoms\nof Europe. But whereas you shall see many discontents, common\ngrievances, complaints, poverty, barbarism, beggary, plagues, wars,\nrebellions, seditions, mutinies, contentions, idleness, riot,\nepicurism, the land lie untilled, waste, full of bogs, fens, deserts,\n&c., cities decayed, base and poor towns, villages depopulated, the\npeople squalid, ugly, uncivil; that kingdom, that country, must needs\nbe discontent, melancholy, hath a sick body, and had need to be\nreformed.\nNow that cannot well be effected, till the causes of these maladies be\nfirst removed, which commonly proceed from their own default, or some\naccidental inconvenience: as to be situated in a bad clime, too far\nnorth, sterile, in a barren place, as the desert of Libya, deserts of\nArabia, places void of waters, as those of Lop and Belgian in Asia, or\nin a bad air, as at Alexandretta, Bantam, Pisa, Durrazzo, S. John de\nUlloa, &c., or in danger of the sea's continual inundations, as in many\nplaces of the Low Countries and elsewhere, or near some bad neighbours,\nas Hungarians to Turks, Podolians to Tartars, or almost any bordering\ncountries, they live in fear still, and by reason of hostile incursions\nare oftentimes left desolate. So are cities by reason [474]of wars,\nfires, plagues, inundations, [475]wild beasts, decay of trades, barred\nhavens, the sea's violence, as Antwerp may witness of late, Syracuse of\nold, Brundusium in Italy, Rye and Dover with us, and many that at this\nday suspect the sea's fury and rage, and labour against it as the\nVenetians to their inestimable charge. But the most frequent maladies\nare such as proceed from themselves, as first when religion and God's\nservice is neglected, innovated or altered, where they do not fear God,\nobey their prince, where atheism, epicurism, sacrilege, simony, &c.,\nand all such impieties are freely committed, that country cannot\nprosper. When Abraham came to Gerar, and saw a bad land, he said, sure\nthe fear of God was not in that place. [476] Cyprian Echovius, a\nSpanish chorographer, above all other cities of Spain, commends\nBorcino, in which there was no beggar, no man poor, &c., but all rich,\nand in good estate, and he gives the reason, because they were more\nreligious than, their neighbours: why was Israel so often spoiled by\ntheir enemies, led into captivity, &c., but for their idolatry, neglect\nof God's word, for sacrilege, even for one Achan's fault? And what\nshall we except that have such multitudes of Achans, church robbers,\nsimoniacal patrons, &c., how can they hope to flourish, that neglect\ndivine duties, that live most part like Epicures?\nOther common grievances are generally noxious to a body politic;\nalteration of laws and customs, breaking privileges, general\noppressions, seditions, &c., observed by [477]Aristotle, Bodin,\nBoterus, Junius, Arniscus, &c. I will only point at some of chiefest.\n[478]Impotentia gubernandi, ataxia, confusion, ill government, which\nproceeds from unskilful, slothful, griping, covetous, unjust, rash, or\ntyrannizing magistrates, when they are fools, idiots, children, proud,\nwilful, partial, indiscreet, oppressors, giddy heads, tyrants, not able\nor unfit to manage such offices: [479]many noble cities and flourishing\nkingdoms by that means are desolate, the whole body groans under such\nheads, and all the members must needs be disaffected, as at this day\nthose goodly provinces in Asia Minor, &c. groan under the burthen of a\nTurkish government; and those vast kingdoms of Muscovia, Russia,\n[480]under a tyrannizing duke. Who ever heard of more civil and rich\npopulous countries than those of Greece, Asia Minor, abounding with all\n[481]wealth, multitudes of inhabitants, force, power, splendour and\nmagnificence? and that miracle of countries, [482]the Holy Land, that\nin so small a compass of ground could maintain so many towns, cities,\nproduce so many fighting men? Egypt another paradise, now barbarous and\ndesert, and almost waste, by the despotical government of an imperious\nTurk, intolerabili servitutis jugo premitur ([483]one saith) not only\nfire and water, goods or lands, sed ipse spiritus ab insolentissimi\nvictoris pendet nutu, such is their slavery, their lives and souls\ndepend upon his insolent will and command. A tyrant that spoils all\nwheresoever he comes, insomuch that an [484]historian complains, if an\nold inhabitant should now see them, he would not know them, if a\ntraveller, or stranger, it would grieve his heart to behold them.\nWhereas [485]Aristotle notes, Novae exactiones, nova onera imposita,\nnew burdens and exactions daily come upon them, like those of which\nZosimus, lib. 2, so grievous, ut viri uxores, patres filios\nprostituerent ut exactoribus e questu, &c., they must needs be\ndiscontent, hinc civitatum gemitus et ploratus, as [486] Tully holds,\nhence come those complaints and tears of cities, poor, miserable,\nrebellious, and desperate subjects, as [487]Hippolitus adds; and\n[488]as a judicious countryman of ours observed not long since, in a\nsurvey of that great Duchy of Tuscany, the people lived much grieved\nand discontent, as appeared by their manifold and manifest complainings\nin that kind. That the state was like a sick body which had lately\ntaken physic, whose humours are not yet well settled, and weakened so\nmuch by purging, that nothing was left but melancholy.\nWhereas the princes and potentates are immoderate in lust, hypocrites,\nepicures, of no religion, but in show: Quid hypocrisi fragilius? what\nso brittle and unsure? what sooner subverts their estates than\nwandering and raging lusts, on their subjects' wives, daughters? to say\nno worse. That they should facem praeferre, lead the way to all\nvirtuous actions, are the ringleaders oftentimes of all mischief and\ndissolute courses, and by that means their countries are plagued,\n[489]and they themselves often ruined, banished, or murdered by\nconspiracy of their subjects, as Sardanapalus was, Dionysius Junior,\nHeliogabalus, Periander, Pisistratus, Tarquinius, Timocrates,\nChildericus, Appius Claudius, Andronicus, Galeacius Sforza, Alexander\nMedices, &c.\nWhereas the princes or great men are malicious, envious, factious,\nambitious, emulators, they tear a commonwealth asunder, as so many\nGuelfs and Gibelines disturb the quietness of it, [490]and with mutual\nmurders let it bleed to death; our histories are too full of such\nbarbarous inhumanities, and the miseries that issue from them.\nWhereas they be like so many horseleeches, hungry, griping, corrupt,\n[491] covetous, avaritice mancipia, ravenous as wolves, for as Tully\nwrites: qui praeest prodest, et qui pecudibus praeest, debet eorum\nutilitati inservire: or such as prefer their private before the public\ngood. For as [492]he said long since, res privatae publicis semper\nofficere. Or whereas they be illiterate, ignorant, empirics in policy,\nubi deest facultas, [493]virtus (Aristot. pol. 5, cap. 8.) et scientia,\nwise only by inheritance, and in authority by birthright, favour, or\nfor their wealth and titles; there must needs be a fault, [494]a great\ndefect: because as an [495]old philosopher affirms, such men are not\nalways fit. Of an infinite number, few alone are senators, and of those\nfew, fewer good, and of that small number of honest, good, and noble\nmen, few that are learned, wise, discreet and sufficient, able to\ndischarge such places, it must needs turn to the confusion of a state.\nFor as the [496]Princes are, so are the people; Qualis Rex, talis grex:\nand which [497]Antigonus right well said of old, qui Macedonia regem\nerudit, omnes etiam subditos erudit, he that teacheth the king of\nMacedon, teacheth all his subjects, is a true saying still.\nFor Princes are the glass, the school, the book,\nWhere subjects' eyes do learn, do read, do look.\n\n\u2014\u2014\u2014Velocius et citius nos\nCorrumpunt vitiorum exempla domestica, magnis\nCum subeant animos auctoribus.\u2014\u2014\u2014[498]\n\nTheir examples are soonest followed, vices entertained, if they be\nprofane, irreligious, lascivious, riotous, epicures, factious,\ncovetous, ambitious, illiterate, so will the commons most part be,\nidle, unthrifts, prone to lust, drunkards, and therefore poor and needy\n(\u1f21 \u03c0\u03b5\u03bd\u03b9\u03b1 \u03c3\u03c4\u03ac\u03c3\u03b9\u03bd \u1f10\u03bc\u03c0\u03bf\u03b9\u03b5\u03b9 \u03ba\u03b1\u1f76 \u03ba\u03b1\u03ba\u03bf\u03c5\u03c1\u03b3\u03af\u03b1\u03bd, for poverty begets sedition and\nvillainy) upon all occasions ready to mutiny and rebel, discontent\nstill, complaining, murmuring, grudging, apt to all outrages, thefts,\ntreasons, murders, innovations, in debt, shifters, cozeners, outlaws,\nProfligatae famae ac vitae. It was an old [499]politician's aphorism,\nThey that are poor and bad envy rich, hate good men, abhor the present\ngovernment, wish for a new, and would have all turned topsy-turvy. When\nCatiline rebelled in Rome, he got a company of such debauched rogues\ntogether, they were his familiars and coadjutors, and such have been\nyour rebels most part in all ages, Jack Cade, Tom Straw, Kette, and his\ncompanions.\nWhere they be generally riotous and contentious, where there be many\ndiscords, many laws, many lawsuits, many lawyers and many physicians,\nit is a manifest sign of a distempered, melancholy state, as [500]Plato\nlong since maintained: for where such kind of men swarm, they will make\nmore work for themselves, and that body politic diseased, which was\notherwise sound. A general mischief in these our times, an insensible\nplague, and never so many of them: which are now multiplied (saith Mat.\nGeraldus, [501]a lawyer himself,) as so many locusts, not the parents,\nbut the plagues of the country, and for the most part a supercilious,\nbad, covetous, litigious generation of men. [502]Crumenimulga natio &c.\nA purse-milking nation, a clamorous company, gowned vultures, [503]qui\nex injuria vivent et sanguine civium, thieves and seminaries of\ndiscord; worse than any pollers by the highway side, auri accipitres,\nauri exterebronides, pecuniarum hamiolae, quadruplatores, curiae\nharpagones, fori tintinabula, monstra hominum, mangones, &c. that take\nupon them to make peace, but are indeed the very disturbers of our\npeace, a company of irreligious harpies, scraping, griping catchpoles,\n(I mean our common hungry pettifoggers, [504]rabulas forenses, love and\nhonour in the meantime all good laws, and worthy lawyers, that are so\nmany [505]oracles and pilots of a well-governed commonwealth). Without\nart, without judgment, that do more harm, as [506]Livy said, quam bella\nexterna, fames, morbive, than sickness, wars, hunger, diseases; and\ncause a most incredible destruction of a commonwealth, saith\n[507]Sesellius, a famous civilian sometimes in Paris, as ivy doth by an\noak, embrace it so long, until it hath got the heart out of it, so do\nthey by such places they inhabit; no counsel at all, no justice, no\nspeech to be had, nisi eum premulseris, he must be fed still, or else\nhe is as mute as a fish, better open an oyster without a knife. Experto\ncrede (saith [508] Salisburiensis) in manus eorum millies incidi, et\nCharon immitis qui nulli pepercit unquam, his longe clementior est; I\nspeak out of experience, I have been a thousand times amongst them, and\nCharon himself is more gentle than they; [509]he is contented with his\nsingle pay, but they multiply still, they are never satisfied, besides\nthey have damnificas linguas, as he terms it, nisi funibus argenteis\nvincias, they must be fed to say nothing, and [510]get more to hold\ntheir peace than we can to say our best. They will speak their clients\nfair, and invite them to their tables, but as he follows it, [511]of\nall injustice there is none so pernicious as that of theirs, which when\nthey deceive most, will seem to be honest men. They take upon them to\nbe peacemakers, et fovere causas humilium, to help them to their right,\npatrocinantur afflictis, [512]but all is for their own good, ut loculos\npleniorom exhauriant, they plead for poor men gratis, but they are but\nas a stale to catch others. If there be no jar, [513]they can make a\njar, out of the law itself find still some quirk or other, to set them\nat odds, and continue causes so long, lustra aliquot, I know not how\nmany years before the cause is heard, and when 'tis judged and\ndetermined by reason of some tricks and errors, it is as fresh to\nbegin, after twice seven years sometimes, as it was at first; and so\nthey prolong time, delay suits till they have enriched themselves, and\nbeggared their clients. And, as [514]Cato inveighed against Isocrates'\nscholars, we may justly tax our wrangling lawyers, they do consenescere\nin litibus, are so litigious and busy here on earth, that I think they\nwill plead their client's causes hereafter, some of them in hell. [515]\nSimlerus complains amongst the Swissers of the advocates in his time,\nthat when they should make an end, they began controversies, and\nprotract their causes many years, persuading them their title is good,\ntill their patrimonies be consumed, and that they have spent more in\nseeking than the thing is worth, or they shall get by the recovery. So\nthat he that goes to law, as the proverb is, [516]holds a wolf by the\nears, or as a sheep in a storm runs for shelter to a brier, if he\nprosecute his cause he is consumed, if he surcease his suit he loseth\nall; [517]what difference? They had wont heretofore, saith Austin, to\nend matters, per communes arbitros; and so in Switzerland (we are\ninformed by [518]Simlerus), they had some common arbitrators or daysmen\nin every town, that made a friendly composition betwixt man and man,\nand he much wonders at their honest simplicity, that could keep peace\nso well, and end such great causes by that means. At [519]Fez in\nAfrica, they have neither lawyers nor advocates; but if there be any\ncontroversies amongst them, both parties plaintiff and defendant come\nto their Alfakins or chief judge, and at once without any farther\nappeals or pitiful delays, the cause is heard and ended. Our\nforefathers, as [520]a worthy chorographer of ours observes, had wont\npauculis cruculis aureis, with a few golden crosses, and lines in\nverse, make all conveyances, assurances. And such was the candour and\nintegrity of succeeding ages, that a deed (as I have oft seen) to\nconvey a whole manor, was implicite contained in some twenty lines or\nthereabouts; like that scede or Sytala Laconica, so much renowned of\nold in all contracts, which [521]Tully so earnestly commends to\nAtticus, Plutarch in his Lysander, Aristotle polit.: Thucydides, lib.\n1, [522]Diodorus and Suidus approve and magnify, for that laconic\nbrevity in this kind; and well they might, for, according to\n[523]Tertullian, certa sunt paucis, there is much more certainty in\nfewer words. And so was it of old throughout: but now many skins of\nparchment will scarce serve turn; he that buys and sells a house, must\nhave a house full of writings, there be so many circumstances, so many\nwords, such tautological repetitions of all particulars (to avoid\ncavillation they say); but we find by our woeful experience, that to\nsubtle wits it is a cause of much more contention and variance, and\nscarce any conveyance so accurately penned by one, which another will\nnot find a crack in, or cavil at; if any one word be misplaced, any\nlittle error, all is disannulled. That which is a law today, is none\ntomorrow; that which is sound in one man's opinion, is most faulty to\nanother; that in conclusion, here is nothing amongst us but contention\nand confusion, we bandy one against another. And that which long since\n[524]Plutarch complained of them in Asia, may be verified in our times.\nThese men here assembled, come not to sacrifice to their gods, to offer\nJupiter their first-fruits, or merriments to Bacchus; but an yearly\ndisease exasperating Asia hath brought them hither, to make an end of\ntheir controversies and lawsuits. 'Tis multitudo perdentium et\npereuntium, a destructive rout that seek one another's ruin. Such most\npart are our ordinary suitors, termers, clients, new stirs every day,\nmistakes, errors, cavils, and at this present, as I have heard in some\none court, I know not how many thousand causes: no person free, no\ntitle almost good, with such bitterness in following, so many slights,\nprocrastinations, delays, forgery, such cost (for infinite sums are\ninconsiderately spent), violence and malice, I know not by whose fault,\nlawyers, clients, laws, both or all: but as Paul reprehended the\n[525]Corinthians long since, I may more positively infer now: There is\na fault amongst you, and I speak it to your shame, Is there not a\n[526]wise man amongst you, to judge between his brethren? but that a\nbrother goes to law with a brother. And [527]Christ's counsel\nconcerning lawsuits, was never so fit to be inculcated as in this age:\n[528]Agree with thine adversary quickly, &c. Matth. v. 25.\nI could repeat many such particular grievances, which must disturb a\nbody politic. To shut up all in brief, where good government is,\nprudent and wise princes, there all things thrive and prosper, peace\nand happiness is in that land: where it is otherwise, all things are\nugly to behold, incult, barbarous, uncivil, a paradise is turned to a\nwilderness. This island amongst the rest, our next neighbours the\nFrench and Germans, may be a sufficient witness, that in a short time\nby that prudent policy of the Romans, was brought from barbarism; see\nbut what Caesar reports of us, and Tacitus of those old Germans, they\nwere once as uncivil as they in Virginia, yet by planting of colonies\nand good laws, they became from barbarous outlaws, [529]to be full of\nrich and populous cities, as now they are, and most flourishing\nkingdoms. Even so might Virginia, and those wild Irish have been\ncivilised long since, if that order had been heretofore taken, which\nnow begins, of planting colonies, &c. I have read a [530]discourse,\nprinted _anno_ 1612. Discovering the true causes why Ireland was never\nentirely subdued, or brought under obedience to the crown of England,\nuntil the beginning of his Majesty's happy reign. Yet if his reasons\nwere thoroughly scanned by a judicious politician, I am afraid he would\nnot altogether be approved, but that it would turn to the dishonour of\nour nation, to suffer it to lie so long waste. Yea, and if some\ntravellers should see (to come nearer home) those rich, united\nprovinces of Holland, Zealand, &c., over against us; those neat cities\nand populous towns, full of most industrious artificers, [531]so much\nland recovered from the sea, and so painfully preserved by those\nartificial inventions, so wonderfully approved, as that of Bemster in\nHolland, ut nihil huic par aut simile invenias in toto orbe, saith\nBertius the geographer, all the world cannot match it, [532]so many\nnavigable channels from place to place, made by men's hands, &c. and on\nthe other side so many thousand acres of our fens lie drowned, our\ncities thin, and those vile, poor, and ugly to behold in respect of\ntheirs, our trades decayed, our still running rivers stopped, and that\nbeneficial use of transportation, wholly neglected, so many havens void\nof ships and towns, so many parks and forests for pleasure, barren\nheaths, so many villages depopulated, &c. I think sure he would find\nsome fault.\nI may not deny but that this nation of ours, doth bene audire apud\nexteros, is a most noble, a most flourishing kingdom, by common consent\nof all [533]geographers, historians, politicians, 'tis unica velut arx,\n[534]and which Quintius in Livy said of the inhabitants of\nPeloponnesus, may be well applied to us, we are testudines testa sua\ninclusi, like so many tortoises in our shells, safely defended by an\nangry sea, as a wall on all sides. Our island hath many such honourable\neulogiums; and as a learned countryman of ours right well hath it,\n[535]Ever since the Normans first coming into England, this country\nboth for military matters, and all other of civility, hath been\nparalleled with the most flourishing kingdoms of Europe and our\nChristian world, a blessed, a rich country, and one of the fortunate\nisles: and for some things [536]preferred before other countries, for\nexpert seamen, our laborious discoveries, art of navigation, true\nmerchants, they carry the bell away from all other nations, even the\nPortugals and Hollanders themselves; [537]without all fear, saith\nBoterus, furrowing the ocean winter and summer, and two of their\ncaptains, with no less valour than fortune, have sailed round about the\nworld. [538] We have besides many particular blessings, which our\nneighbours want, the Gospel truly preached, church discipline\nestablished, long peace and quietness free from exactions, foreign\nfears, invasions, domestical seditions, well manured, [539]fortified by\nart, and nature, and now most happy in that fortunate union of England\nand Scotland, which our forefathers have laboured to effect, and\ndesired to see. But in which we excel all others, a wise, learned,\nreligious king, another Numa, a second Augustus, a true Josiah; most\nworthy senators, a learned clergy, an obedient commonalty, &c. Yet\namongst many roses, some thistles grow, some bad weeds and enormities,\nwhich much disturb the peace of this body politic, eclipse the honour\nand glory of it, fit to be rooted out, and with all speed to be\nreformed.\nThe first is idleness, by reason of which we have many swarms of\nrogues, and beggars, thieves, drunkards, and discontented persons (whom\nLycurgus in Plutarch calls morbos reipublicae, the boils of the\ncommonwealth), many poor people in all our towns. Civitates ignobiles,\nas [540]Polydore calls them, base-built cities, inglorious, poor,\nsmall, rare in sight, ruinous, and thin of inhabitants. Our land is\nfertile we may not deny, full of all good things, and why doth it not\nthen abound with cities, as well as Italy, France, Germany, the Low\nCountries? because their policy hath been otherwise, and we are not so\nthrifty, circumspect, industrious. Idleness is the malus genius of our\nnation. For as [541]Boterus justly argues, fertility of a country is\nnot enough, except art and industry be joined unto it, according to\nAristotle, riches are either natural or artificial; natural are good\nland, fair mines, &c. artificial, are manufactures, coins, &c. Many\nkingdoms are fertile, but thin of inhabitants, as that Duchy of\nPiedmont in Italy, which Leander Albertus so much magnifies for corn,\nwine, fruits, &c., yet nothing near so populous as those which are more\nbarren. [542]England, saith he, London only excepted, hath never a\npopulous city, and yet a fruitful country. I find 46 cities and walled\ntowns in Alsatia, a small province in Germany, 50 castles, an infinite\nnumber of villages, no ground idle, no not rocky places, or tops of\nhills are untilled, as [543]Munster informeth us. In [544]Greichgea, a\nsmall territory on the Necker, 24 Italian miles over, I read of 20\nwalled towns, innumerable villages, each one containing 150 houses most\npart, besides castles and noblemen's palaces. I observe in [545]Turinge\nin Dutchland (twelve miles over by their scale) 12 counties, and in\nthem 144 cities, 2000 villages, 144 towns, 250 castles. In [546]Bavaria\n34 cities, 46 towns, &c. [547]Portugallia interamnis, a small plot of\nground, hath 1460 parishes, 130 monasteries, 200 bridges. Malta, a\nbarren island, yields 20,000 inhabitants. But of all the rest, I admire\nLues Guicciardine's relations of the Low Countries. Holland hath 26\ncities, 400 great villages. Zealand 10 cities, 102 parishes. Brabant 26\ncities, 102 parishes. Flanders 28 cities, 90 towns, 1154 villages,\nbesides abbeys, castles, &c. The Low Countries generally have three\ncities at least for one of ours, and those far more populous and rich:\nand what is the cause, but their industry and excellency in all manner\nof trades? Their commerce, which is maintained by a multitude of\ntradesmen, so many excellent channels made by art and opportune havens,\nto which they build their cities; all which we have in like measure, or\nat least may have. But their chiefest loadstone which draws all manner\nof commerce and merchandise, which maintains their present estate, is\nnot fertility of soil, but industry that enricheth them, the gold mines\nof Peru, or Nova Hispania may not compare with them. They have neither\ngold nor silver of their own, wine nor oil, or scarce any corn growing\nin those united provinces, little or no wood, tin, lead, iron, silk,\nwool, any stuff almost, or metal; and yet Hungary, Transylvania, that\nbrag of their mines, fertile England cannot compare with them. I dare\nboldly say, that neither France, Tarentum, Apulia, Lombardy, or any\npart of Italy, Valentia in Spain, or that pleasant Andalusia, with\ntheir excellent fruits, wine and oil, two harvests, no not any part of\nEurope is so flourishing, so rich, so populous, so full of good ships,\nof well-built cities, so abounding with all things necessary for the\nuse of man. 'Tis our Indies, an epitome of China, and all by reason of\ntheir industry, good policy, and commerce. Industry is a loadstone to\ndraw all good things; that alone makes countries flourish, cities\npopulous, [548]and will enforce by reason of much manure, which\nnecessarily follows, a barren soil to be fertile and good, as sheep,\nsaith [549]Dion, mend a bad pasture.\nTell me politicians, why is that fruitful Palestina, noble Greece,\nEgypt, Asia Minor, so much decayed, and (mere carcases now) fallen from\nthat they were? The ground is the same, but the government is altered,\nthe people are grown slothful, idle, their good husbandry, policy, and\nindustry is decayed. Non fatigata aut effaeta, humus, as [550]Columella\nwell informs Sylvinus, sed nostra fit inertia, &c. May a man believe\nthat which Aristotle in his politics, Pausanias, Stephanus, Sophianus,\nGerbelius relate of old Greece? I find heretofore 70 cities in Epirus\noverthrown by Paulus Aemilius, a goodly province in times past,\n[551]now left desolate of good towns and almost inhabitants. Sixty-two\ncities in Macedonia in Strabo's time. I find 30 in Laconia, but now\nscarce so many villages, saith Gerbelius. If any man from Mount\nTaygetus should view the country round about, and see tot delicias, tot\nurbes per Peloponesum dispersas, so many delicate and brave built\ncities with such cost and exquisite cunning, so neatly set out in\nPeloponnesus, [552]he should perceive them now ruinous and overthrown,\nburnt, waste, desolate, and laid level with the ground. Incredibile\ndictu, &c. And as he laments, Quis talia fando Temperet a lachrymis?\nQuis tam durus aut ferreus, (so he prosecutes it). [553]Who is he that\ncan sufficiently condole and commiserate these ruins? Where are those\n4000 cities of Egypt, those 100 cities in Crete? Are they now come to\ntwo? What saith Pliny and Aelian of old Italy? There were in former\nages 1166 cities: Blondus and Machiavel, both grant them now nothing\nnear so populous, and full of good towns as in the time of Augustus\n(for now Leander Albertus can find but 300 at most), and if we may give\ncredit to [554]Livy, not then so strong and puissant as of old: They\nmustered 70 Legions in former times, which now the known world will\nscarce yield. Alexander built 70 cities in a short space for his part,\nour sultans and Turks demolish twice as many, and leave all desolate.\nMany will not believe but that our island of Great Britain is now more\npopulous than ever it was; yet let them read Bede, Leland and others,\nthey shall find it most flourished in the Saxon Heptarchy, and in the\nConqueror's time was far better inhabited, than at this present. See\nthat Doomsday Book, and show me those thousands of parishes, which are\nnow decayed, cities ruined, villages depopulated, &c. The lesser the\nterritory is, commonly, the richer it is. Parvus sed bene cultus ager.\nAs those Athenian, Lacedaemonian, Arcadian, Aelian, Sycionian,\nMessenian, &c. commonwealths of Greece make ample proof, as those\nimperial cities and free states of Germany may witness, those Cantons\nof Switzers, Rheti, Grisons, Walloons, Territories of Tuscany, Luke and\nSenes of old, Piedmont, Mantua, Venice in Italy, Ragusa, &c.\nThat prince therefore as, [555]Boterus adviseth, that will have a rich\ncountry, and fair cities, let him get good trades, privileges, painful\ninhabitants, artificers, and suffer no rude matter unwrought, as tin,\niron, wool, lead, &c., to be transported out of his country,\u2014[556]a\nthing in part seriously attempted amongst us, but not effected. And\nbecause industry of men, and multitude of trade so much avails to the\nornament and enriching of a kingdom; those ancient [557]Massilians\nwould admit no man into their city that had not some trade. Selym the\nfirst Turkish emperor procured a thousand good artificers to be brought\nfrom Tauris to Constantinople. The Polanders indented with Henry Duke\nof Anjou, their new chosen king, to bring with him an hundred families\nof artificers into Poland. James the first in Scotland (as\n[558]Buchanan writes) sent for the best artificers he could get in\nEurope, and gave them great rewards to teach his subjects their several\ntrades. Edward the Third, our most renowned king, to his eternal\nmemory, brought clothing first into this island, transporting some\nfamilies of artificers from Gaunt hither. How many goodly cities could\nI reckon up, that thrive wholly by trade, where thousands of\ninhabitants live singular well by their fingers' ends: As Florence in\nItaly by making cloth of gold; great Milan by silk, and all curious\nworks; Arras in Artois by those fair hangings; many cities in Spain,\nmany in France, Germany, have none other maintenance, especially those\nwithin the land. [559]Mecca, in Arabia Petraea, stands in a most\nunfruitful country, that wants water, amongst the rocks (as Vertomannus\ndescribes it), and yet it is a most elegant and pleasant city, by\nreason of the traffic of the east and west. Ormus in Persia is a most\nfamous mart-town, hath nought else but the opportunity of the haven to\nmake it flourish. Corinth, a noble city (Lumen Greciae, Tully calls it)\nthe Eye of Greece, by reason of Cenchreas and Lecheus, those excellent\nports, drew all that traffic of the Ionian and Aegean seas to it; and\nyet the country about it was curva et superciliosa, as [560]Strabo\nterms it, rugged and harsh. We may say the same of Athens, Actium,\nThebes, Sparta, and most of those towns in Greece. Nuremberg in Germany\nis sited in a most barren soil, yet a noble imperial city, by the sole\nindustry of artificers, and cunning trades, they draw the riches of\nmost countries to them, so expert in manufactures, that as Sallust long\nsince gave out of the like, Sedem animae in extremis digitis habent,\ntheir soul, or intellectus agens, was placed in their fingers' end; and\nso we may say of Basil, Spire, Cambray, Frankfurt, &c. It is almost\nincredible to speak what some write of Mexico and the cities adjoining\nto it, no place in the world at their first discovery more populous,\n[561]Mat. Riccius, the Jesuit, and some others, relate of the industry\nof the Chinese most populous countries, not a beggar or an idle person\nto be seen, and how by that means they prosper and flourish. We have\nthe same means, able bodies, pliant wits, matter of all sorts, wool,\nflax, iron, tin, lead, wood, &c., many excellent subjects to work upon,\nonly industry is wanting. We send our best commodities beyond the seas,\nwhich they make good use of to their necessities, set themselves a work\nabout, and severally improve, sending the same to us back at dear\nrates, or else make toys and baubles of the tails of them, which they\nsell to us again, at as great a reckoning as the whole. In most of our\ncities, some few excepted, like [562]Spanish loiterers, we live wholly\nby tippling-inns and alehouses. Malting are their best ploughs, their\ngreatest traffic to sell ale. [563]Meteran and some others object to\nus, that we are no whit so industrious as the Hollanders: Manual trades\n(saith he) which are more curious or troublesome, are wholly exercised\nby strangers: they dwell in a sea full of fish, but they are so idle,\nthey will not catch so much as shall serve their own turns, but buy it\nof their neighbours. Tush [564]Mare liberum, they fish under our noses,\nand sell it to us when they have done, at their own prices.\n\u2014\u2014\u2014Pudet haec opprobria nobis\nEt dici potuisse, et non potuisse refelli.\n\nI am ashamed to hear this objected by strangers, and know not how to\nanswer it.\nAmongst our towns, there is only [565]London that bears the face of a\ncity, [566]Epitome Britanniae, a famous emporium, second to none beyond\nseas, a noble mart: but sola crescit, decrescentibus aliis; and yet, in\nmy slender judgment, defective in many things. The rest ([567]some few\nexcepted) are in mean estate, ruinous most part, poor, and full of\nbeggars, by reason of their decayed trades, neglected or bad policy,\nidleness of their inhabitants, riot, which had rather beg or loiter,\nand be ready to starve, than work.\nI cannot deny but that something may be said in defence of our cities,\n[568]that they are not so fair built, (for the sole magnificence of\nthis kingdom (concerning buildings) hath been of old in those Norman\ncastles and religious houses,) so rich, thick sited, populous, as in\nsome other countries; besides the reasons Cardan gives, Subtil. Lib.\n11. we want wine and oil, their two harvests, we dwell in a colder air,\nand for that cause must a little more liberally [569]feed of flesh, as\nall northern countries do: our provisions will not therefore extend to\nthe maintenance of so many; yet notwithstanding we have matter of all\nsorts, an open sea for traffic, as well as the rest, goodly havens. And\nhow can we excuse our negligence, our riot, drunkenness, &c., and such\nenormities that follow it? We have excellent laws enacted, you will\nsay, severe statutes, houses of correction, &c., to small purpose it\nseems; it is not houses will serve, but cities of correction; [570]our\ntrades generally ought to be reformed, wants supplied. In other\ncountries they have the same grievances, I confess, but that doth not\nexcuse us, [571]wants, defects, enormities, idle drones, tumults,\ndiscords, contention, lawsuits, many laws made against them to repress\nthose innumerable brawls and lawsuits, excess in apparel, diet, decay\nof tillage, depopulations, [572]especially against rogues, beggars,\nEgyptian vagabonds (so termed at least) which have [573] swarmed all\nover Germany, France, Italy, Poland, as you may read in [574] Munster,\nCranzius, and Aventinus; as those Tartars and Arabians at this day do\nin the eastern countries: yet such has been the iniquity of all ages,\nas it seems to small purpose. Nemo in nostra civitate mendicus esto,\n[575] saith Plato: he will have them purged from a [576]commonwealth,\n[577]as a bad humour from the body, that are like so many ulcers and\nboils, and must be cured before the melancholy body can be eased.\nWhat Carolus Magnus, the Chinese, the Spaniards, the duke of Saxony and\nmany other states have decreed in this case, read Arniseus, cap. 19;\nBoterus, libro 8, cap. 2; Osorius de Rubus gest. Eman. lib. 11. When a\ncountry is overstocked with people, as a pasture is oft overlaid with\ncattle, they had wont in former times to disburden themselves, by\nsending out colonies, or by wars, as those old Romans; or by employing\nthem at home about some public buildings, as bridges, roadways, for\nwhich those Romans were famous in this island; as Augustus Caesar did\nin Rome, the Spaniards in their Indian mines, as at Potosi in Peru,\nwhere some 30,000 men are still at work, 6000 furnaces ever boiling,\n&c. [578]aqueducts, bridges, havens, those stupend works of Trajan,\nClaudius, at [579]Ostium, Dioclesiani Therma, Fucinus Lacus, that\nPiraeum in Athens, made by Themistocles, ampitheatrums of curious\nmarble, as at Verona, Civitas Philippi, and Heraclea in Thrace, those\nAppian and Flaminian ways, prodigious works all may witness; and rather\nthan they should be [580]idle, as those [581] Egyptian Pharaohs, Maris,\nand Sesostris did, to task their subjects to build unnecessary\npyramids, obelisks, labyrinths, channels, lakes, gigantic works all, to\ndivert them from rebellion, riot, drunkenness, [582]Quo scilicet\nalantur et ne vagando laborare desuescant.\nAnother eyesore is that want of conduct and navigable rivers, a great\nblemish as [583]Boterus, [584]Hippolitus a Collibus, and other\npoliticians hold, if it be neglected in a commonwealth. Admirable cost\nand charge is bestowed in the Low Countries on this behalf, in the\nduchy of Milan, territory of Padua, in [585]France, Italy, China, and\nso likewise about corrivations of water to moisten and refresh barren\ngrounds, to drain fens, bogs, and moors. Massinissa made many inward\nparts of Barbary and Numidia in Africa, before his time incult and\nhorrid, fruitful and bartable by this means. Great industry is\ngenerally used all over the eastern countries in this kind, especially\nin Egypt, about Babylon and Damascus, as Vertomannus and [586]Gotardus\nArthus relate; about Barcelona, Segovia, Murcia, and many other places\nof Spain, Milan in Italy; by reason of which, their soil is much\nimpoverished, and infinite commodities arise to the inhabitants.\nThe Turks of late attempted to cut that Isthmus betwixt Africa and\nAsia, which [587]Sesostris and Darius, and some Pharaohs of Egypt had\nformerly undertaken, but with ill success, as [588]Diodorus Siculus\nrecords, and Pliny, for that Red Sea being three [589]cubits higher\nthan Egypt, would have drowned all the country, caepto destiterant,\nthey left off; yet as the same [590]Diodorus writes, Ptolemy renewed\nthe work many years after, and absolved in it a more opportune place.\nThat Isthmus of Corinth was likewise undertaken to be made navigable by\nDemetrius, by Julius Caesar, Nero, Domitian, Herodes Atticus, to make a\nspeedy [591]passage, and less dangerous, from the Ionian and Aegean\nseas; but because it could not be so well effected, the Peloponnesians\nbuilt a wall like our Picts' wall about Schaenute, where Neptune's\ntemple stood, and in the shortest cut over the Isthmus, of which\nDiodorus, lib. 11. Herodotus, lib. 8. Uran. Our latter writers call it\nHexamilium, which Amurath the Turk demolished, the Venetians, _anno_\n1453, repaired in 15 days with 30,000 men. Some, saith Acosta, would\nhave a passage cut from Panama to Nombre de Dios in America; but\nThuanus and Serres the French historians speak of a famous aqueduct in\nFrance, intended in Henry the Fourth's time, from the Loire to the\nSeine, and from Rhodanus to the Loire. The like to which was formerly\nassayed by Domitian the emperor, [592]from Arar to Moselle, which\nCornelius Tacitus speaks of in the 13 of his annals, after by Charles\nthe Great and others. Much cost hath in former times been bestowed in\neither new making or mending channels of rivers, and their passages,\n(as Aurelianus did by Tiber to make it navigable to Rome, to convey\ncorn from Egypt to the city, vadum alvei tumentis effodit saith\nVopiscus, et Tiberis ripas extruxit he cut fords, made banks, &c.)\ndecayed havens, which Claudius the emperor with infinite pains and\ncharges attempted at Ostia, as I have said, the Venetians at this day\nto preserve their city; many excellent means to enrich their\nterritories, have been fostered, invented in most provinces of Europe,\nas planting some Indian plants amongst us, silkworms, [593]the very\nmulberry leaves in the plains of Granada yield 30,000 crowns per annum\nto the king of Spain's coffers, besides those many trades and\nartificers that are busied about them in the kingdom of Granada,\nMurcia, and all over Spain. In France a great benefit is raised by\nsalt, &c., whether these things might not be as happily attempted with\nus, and with like success, it may be controverted, silkworms (I mean)\nvines, fir trees, &c. Cardan exhorts Edward the Sixth to plant olives,\nand is fully persuaded they would prosper in this island. With us,\nnavigable rivers are most part neglected; our streams are not great, I\nconfess, by reason of the narrowness of the island, yet they run\nsmoothly and even, not headlong, swift, or amongst rocks and shelves,\nas foaming Rhodanus and Loire in France, Tigris in Mesopotamia, violent\nDurius in Spain, with cataracts and whirlpools, as the Rhine, and\nDanubius, about Shaffausen, Lausenburgh, Linz, and Cremmes, to endanger\nnavigators; or broad shallow, as Neckar in the Palatinate, Tibris in\nItaly; but calm and fair as Arar in France, Hebrus in Macedonia,\nEurotas in Laconia, they gently glide along, and might as well be\nrepaired many of them (I mean Wye, Trent, Ouse, Thamisis at Oxford, the\ndefect of which we feel in the mean time) as the river of Lee from Ware\nto London. B. Atwater of old, or as some will Henry I. [594]made a\nchannel from Trent to Lincoln, navigable; which now, saith Mr. Camden,\nis decayed, and much mention is made of anchors, and such like\nmonuments found about old [595]Verulamium, good ships have formerly\ncome to Exeter, and many such places, whose channels, havens, ports are\nnow barred and rejected. We contemn this benefit of carriage by waters,\nand are therefore compelled in the inner parts of this island, because\nportage is so dear, to eat up our commodities ourselves, and live like\nso many boars in a sty, for want of vent and utterance.\nWe have many excellent havens, royal havens, Falmouth, Portsmouth,\nMilford, &c. equivalent if not to be preferred to that Indian Havana,\nold Brundusium in Italy, Aulis in Greece, Ambracia in Acarnia, Suda in\nCrete, which have few ships in them, little or no traffic or trade,\nwhich have scarce a village on them, able to bear great cities, sed\nviderint politici. I could here justly tax many other neglects, abuses,\nerrors, defects among us, and in other countries, depopulations, riot,\ndrunkenness, &c. and many such, quae nunc in aurem susurrare, non\nlibet. But I must take heed, ne quid gravius dicam, that I do not\novershoot myself, Sus Minervam, I am forth of my element, as you\nperadventure suppose; and sometimes veritas odium parit, as he said,\nverjuice and oatmeal is good for a parrot. For as Lucian said of an\nhistorian, I say of a politician. He that will freely speak and write,\nmust be for ever no subject, under no prince or law, but lay out the\nmatter truly as it is, not caring what any can, will, like or dislike.\nWe have good laws, I deny not, to rectify such enormities, and so in\nall other countries, but it seems not always to good purpose. We had\nneed of some general visitor in our age, that should reform what is\namiss; a just army of Rosy-cross men, for they will amend all matters\n(they say) religion, policy, manners, with arts, sciences, &c. Another\nAttila, Tamerlane, Hercules, to strive with Achelous, Augeae stabulum\npurgare, to subdue tyrants, as [596]he did Diomedes and Busiris: to\nexpel thieves, as he did Cacus and Lacinius: to vindicate poor\ncaptives, as he did Hesione: to pass the torrid zone, the deserts of\nLibya, and purge the world of monsters and Centaurs: or another Theban\nCrates to reform our manners, to compose quarrels and controversies, as\nin his time he did, and was therefore adored for a god in Athens. As\nHercules [597]purged the world of monsters, and subdued them, so did he\nfight against envy, lust, anger, avarice, &c. and all those feral vices\nand monsters of the mind. It were to be wished we had some such\nvisitor, or if wishing would serve, one had such a ring or rings, as\nTimolaus desired in [598]Lucian, by virtue of which he should be as\nstrong as 10,000 men, or an army of giants, go invisible, open gates\nand castle doors, have what treasure he would, transport himself in an\ninstant to what place he desired, alter affections, cure all manner of\ndiseases, that he might range over the world, and reform all distressed\nstates and persons, as he would himself. He might reduce those\nwandering Tartars in order, that infest China on the one side, Muscovy,\nPoland, on the other; and tame the vagabond Arabians that rob and spoil\nthose eastern countries, that they should never use more caravans, or\njanissaries to conduct them. He might root out barbarism out of\nAmerica, and fully discover Terra Australis Incognita, find out the\nnorth-east and north-west passages, drain those mighty Maeotian fens,\ncut down those vast Hircinian woods, irrigate those barren Arabian\ndeserts, &c. cure us of our epidemical diseases, scorbutum, plica,\nmorbus Neapolitanus, &c. end all our idle controversies, cut off our\ntumultuous desires, inordinate lusts, root out atheism, impiety,\nheresy, schism and superstition, which now so crucify the world,\ncatechise gross ignorance, purge Italy of luxury and riot, Spain of\nsuperstition and jealousy, Germany of drunkenness, all our northern\ncountry of gluttony and intemperance, castigate our hard-hearted\nparents, masters, tutors; lash disobedient children, negligent\nservants, correct these spendthrifts and prodigal sons, enforce idle\npersons to work, drive drunkards off the alehouse, repress thieves,\nvisit corrupt and tyrannizing magistrates, &c. But as L. Licinius taxed\nTimolaus, you may us. These are vain, absurd and ridiculous wishes not\nto be hoped: all must be as it is, [599]Bocchalinus may cite\ncommonwealths to come before Apollo, and seek to reform the world\nitself by commissioners, but there is no remedy, it may not be\nredressed, desinent homines tum demum stultescere quando esse desinent,\nso long as they can wag their beards, they will play the knaves and\nfools.\nBecause, therefore, it is a thing so difficult, impossible, and far\nbeyond Hercules labours to be performed; let them be rude, stupid,\nignorant, incult, lapis super lapidem sedeat, and as the [600]apologist\nwill, resp. tussi, et graveolentia laboret, mundus vitio, let them be\nbarbarous as they are, let them [601]tyrannise, epicurise, oppress,\nluxuriate, consume themselves with factions, superstitions, lawsuits,\nwars and contentions, live in riot, poverty, want, misery; rebel,\nwallow as so many swine in their own dung, with Ulysses' companions,\nstultos jubeo esse libenter. I will yet, to satisfy and please myself,\nmake an Utopia of mine own, a new Atlantis, a poetical commonwealth of\nmine own, in which I will freely domineer, build cities, make laws,\nstatutes, as I list myself. And why may I not?\u2014[602]Pictoribus atque\npoetis, &c. You know what liberty poets ever had, and besides, my\npredecessor Democritus was a politician, a recorder of Abdera, a law\nmaker as some say; and why may not I presume so much as he did?\nHowsoever I will adventure. For the site, if you will needs urge me to\nit, I am not fully resolved, it may be in Terra Australi Incognita,\nthere is room enough (for of my knowledge neither that hungry Spaniard,\n[603]nor Mercurius Britannicus, have yet discovered half of it) or else\none of these floating islands in Mare del Zur, which like the Cyanian\nisles in the Euxine sea, alter their place, and are accessible only at\nset times, and to some few persons; or one of the fortunate isles, for\nwho knows yet where, or which they are? there is room enough in the\ninner parts of America, and northern coasts of Asia. But I will choose\na site, whose latitude shall be 45 degrees (I respect not minutes) in\nthe midst of the temperate zone, or perhaps under the equator, that\n[604]paradise of the world, ubi semper virens laurus, &c. where is a\nperpetual spring: the longitude for some reasons I will conceal. Yet be\nit known to all men by these presents, that if any honest gentleman\nwill send in so much money, as Cardan allows an astrologer for casting\na nativity, he shall be a sharer, I will acquaint him with my project,\nor if any worthy man will stand for any temporal or spiritual office or\ndignity, (for as he said of his archbishopric of Utopia, 'tis sanctus\nambitus, and not amiss to be sought after,) it shall be freely given\nwithout all intercessions, bribes, letters, &c. his own worth shall be\nthe best spokesman; and because we shall admit of no deputies or\nadvowsons, if he be sufficiently qualified, and as able as willing to\nexecute the place himself, be shall have present possession. It shall\nbe divided into 12 or 13 provinces, and those by hills, rivers,\nroadways, or some more eminent limits exactly bounded. Each province\nshall have a metropolis, which shall be so placed as a centre almost in\na circumference, and the rest at equal distances, some 12 Italian miles\nasunder, or thereabout, and in them shall be sold all things necessary\nfor the use of man; statis horis et diebus, no market towns, markets or\nfairs, for they do but beggar cities (no village shall stand above 6,\n7, or 8 miles from a city) except those emporiums which are by the sea\nside, general staples, marts, as Antwerp, Venice, Bergen of old,\nLondon, &c. cities most part shall be situated upon navigable rivers or\nlakes, creeks, havens; and for their form, regular, round, square, or\nlong square, [605]with fair, broad, and straight [606]streets, houses\nuniform, built of brick and stone, like Bruges, Brussels, Rhegium\nLepidi, Berne in Switzerland, Milan, Mantua, Crema, Cambalu in Tartary,\ndescribed by M. Polus, or that Venetian Palma. I will admit very few or\nno suburbs, and those of baser building, walls only to keep out man and\nhorse, except it be in some frontier towns, or by the sea side, and\nthose to be fortified [607] after the latest manner of fortification,\nand situated upon convenient havens, or opportune places. In every so\nbuilt city, I will have convenient churches, and separate places to\nbury the dead in, not in churchyards; a citadella (in some, not all) to\ncommand it, prisons for offenders, opportune market places of all\nsorts, for corn, meat, cattle, fuel, fish, commodious courts of\njustice, public halls for all societies, bourses, meeting places,\narmouries, [608]in which shall be kept engines for quenching of fire,\nartillery gardens, public walks, theatres, and spacious fields allotted\nfor all gymnastic sports, and honest recreations, hospitals of all\nkinds, for children, orphans, old folks, sick men, mad men, soldiers,\npest-houses, &c. not built precario, or by gouty benefactors, who, when\nby fraud and rapine they have extorted all their lives, oppressed whole\nprovinces, societies, &c. give something to pious uses, build a\nsatisfactory alms-house, school or bridge, &c. at their last end, or\nbefore perhaps, which is no otherwise than to steal a goose, and stick\ndown a feather, rob a thousand to relieve ten; and those hospitals so\nbuilt and maintained, not by collections, benevolences, donaries, for a\nset number, (as in ours,) just so many and no more at such a rate, but\nfor all those who stand in need, be they more or less, and that ex\npublico aerario, and so still maintained, non nobis solum nati sumus,\n&c. I will have conduits of sweet and good water, aptly disposed in\neach town, common [609] granaries, as at Dresden in Misnia, Stetein in\nPomerland, Noremberg, &c. Colleges of mathematicians, musicians, and\nactors, as of old at Labedum in Ionia, [610]alchemists, physicians,\nartists, and philosophers: that all arts and sciences may sooner be\nperfected and better learned; and public historiographers, as amongst\nthose ancient [611]Persians, qui in commentarios referebant quae\nmemoratu digna gerebantur, informed and appointed by the state to\nregister all famous acts, and not by each insufficient scribbler,\npartial or parasitical pedant, as in our times. I will provide public\nschools of all kinds, singing, dancing, fencing, &c. especially of\ngrammar and languages, not to be taught by those tedious precepts\nordinarily used, but by use, example, conversation, [612]as travellers\nlearn abroad, and nurses teach their children: as I will have all such\nplaces, so will I ordain [613]public governors, fit officers to each\nplace, treasurers, aediles, quaestors, overseers of pupils, widows'\ngoods, and all public houses, &c. and those once a year to make strict\naccounts of all receipts, expenses, to avoid confusion, et sic fiet ut\nnon absumant (as Pliny to Trajan,) quad pudeat dicere. They shall be\nsubordinate to those higher officers and governors of each city, which\nshall not be poor tradesmen, and mean artificers, but noblemen and\ngentlemen, which shall be tied to residence in those towns they dwell\nnext, at such set times and seasons: for I see no reason (which\n[614]Hippolitus complains of) that it should be more dishonourable for\nnoblemen to govern the city than the country, or unseemly to dwell\nthere now, than of old. [615]I will have no bogs, fens, marshes, vast\nwoods, deserts, heaths, commons, but all enclosed; (yet not\ndepopulated, and therefore take heed you mistake me not) for that which\nis common, and every man's, is no man's; the richest countries are\nstill enclosed, as Essex, Kent, with us, &c. Spain, Italy; and where\nenclosures are least in quantity, they are best [616]husbanded, as\nabout Florence in Italy, Damascus in Syria, &c. which are liker gardens\nthan fields. I will not have a barren acre in all my territories, not\nso much as the tops of mountains: where nature fails, it shall be\nsupplied by art: [617]lakes and rivers shall not be left desolate. All\ncommon highways, bridges, banks, corrivations of waters, aqueducts,\nchannels, public works, buildings, &c. out of a [618]common stock,\ncuriously maintained and kept in repair; no depopulations, engrossings,\nalterations of wood, arable, but by the consent of some supervisors\nthat shall be appointed for that purpose, to see what reformation ought\nto be had in all places, what is amiss, how to help it, et quid quaeque\nferat regio, et quid quaeque recuset, what ground is aptest for wood,\nwhat for corn, what for cattle, gardens, orchards, fishponds, &c. with\na charitable division in every village, (not one domineering house\ngreedily to swallow up all, which is too common with us) what for\nlords, [619]what for tenants; and because they shall be better\nencouraged to improve such lands they hold, manure, plant trees, drain,\nfence, &c. they shall have long leases, a known rent, and known fine to\nfree them from those intolerable exactions of tyrannizing landlords.\nThese supervisors shall likewise appoint what quantity of land in each\nmanor is fit for the lord's demesnes, [620]what for holding of tenants,\nhow it ought to be husbanded, ut [621]magnetis equis, Minyae gens\ncognita remis, how to be manured, tilled, rectified, [622]hic segetes\nveniunt, illic felicius uvae, arborei foetus alibi, atque injussa\nvirescunt Gramina, and what proportion is fit for all callings, because\nprivate professors are many times idiots, ill husbands, oppressors,\ncovetous, and know not how to improve their own, or else wholly respect\ntheir own, and not public good.\nUtopian parity is a kind of government, to be wished for, [623]rather\nthan effected, Respub. Christianopolitana, Campanella's city of the\nSun, and that new Atlantis, witty fictions, but mere chimeras; and\nPlato's community in many things is impious, absurd and ridiculous, it\ntakes away all splendour and magnificence. I will have several orders,\ndegrees of nobility, and those hereditary, not rejecting younger\nbrothers in the mean time, for they shall be sufficiently provided for\nby pensions, or so qualified, brought up in some honest calling, they\nshall be able to live of themselves. I will have such a proportion of\nground belonging to every barony, he that buys the land shall buy the\nbarony, he that by riot consumes his patrimony, and ancient demesnes,\nshall forfeit his honours. [624]As some dignities shall be hereditary,\nso some again by election, or by gift (besides free officers, pensions,\nannuities,) like our bishoprics, prebends, the Bassa's palaces in\nTurkey, the [625]procurator's houses and offices in Venice, which, like\nthe golden apple, shall be given to the worthiest, and best deserving\nboth in war and peace, as a reward of their worth and good service, as\nso many goals for all to aim at, (honos alit artes) and encouragements\nto others. For I hate these severe, unnatural, harsh, German, French,\nand Venetian decrees, which exclude plebeians from honours, be they\nnever so wise, rich, virtuous, valiant, and well qualified, they must\nnot be patricians, but keep their own rank, this is naturae bellum\ninferre, odious to God and men, I abhor it. My form of government shall\nbe monarchical.\n[626]nunquam libertas gratior extat,\nQuam sub Rege pio, &c.\n\nfew laws, but those severely kept, plainly put down, and in the mother\ntongue, that every man may understand. Every city shall have a peculiar\ntrade or privilege, by which it shall be chiefly maintained: [627]and\nparents shall teach their children one of three at least, bring up and\ninstruct them in the mysteries of their own trade. In each town these\nseveral tradesmen shall be so aptly disposed, as they shall free the\nrest from danger or offence: fire-trades, as smiths, forge-men,\nbrewers, bakers, metal-men, &c., shall dwell apart by themselves:\ndyers, tanners, fellmongers, and such as use water in convenient places\nby themselves: noisome or fulsome for bad smells, as butchers'\nslaughterhouses, chandlers, curriers, in remote places, and some back\nlanes. Fraternities and companies, I approve of, as merchants' bourses,\ncolleges of druggists, physicians, musicians, &c., but all trades to be\nrated in the sale of wares, as our clerks of the market do bakers and\nbrewers; corn itself, what scarcity soever shall come, not to extend\nsuch a price. Of such wares as are transported or brought in, [628]if\nthey be necessary, commodious, and such as nearly concern man's life,\nas corn, wood, coal, &c., and such provision we cannot want, I will\nhave little or no custom paid, no taxes; but for such things as are for\npleasure, delight, or ornament, as wine, spice, tobacco, silk, velvet,\ncloth of gold, lace, jewels, &c., a greater impost. I will have certain\nships sent out for new discoveries every year, [629]and some discreet\nmen appointed to travel into all neighbouring kingdoms by land, which\nshall observe what artificial inventions and good laws are in other\ncountries, customs, alterations, or aught else, concerning war or\npeace, which may tend to the common good. Ecclesiastical discipline,\npenes Episcopos, subordinate as the other. No impropriations, no lay\npatrons of church livings, or one private man, but common societies,\ncorporations, &c., and those rectors of benefices to be chosen out of\nthe Universities, examined and approved, as the literati in China. No\nparish to contain above a thousand auditors. If it were possible, I\nwould have such priest as should imitate Christ, charitable lawyers\nshould love their neighbours as themselves, temperate and modest\nphysicians, politicians contemn the world, philosophers should know\nthemselves, noblemen live honestly, tradesmen leave lying and cozening,\nmagistrates corruption, &c., but this is impossible, I must get such as\nI may. I will therefore have [630]of lawyers, judges, advocates,\nphysicians, chirurgeons, &c., a set number, [631]and every man, if it\nbe possible, to plead his own cause, to tell that tale to the judge\nwhich he doth to his advocate, as at Fez in Africa, Bantam, Aleppo,\nRagusa, suam quisque causam dicere tenetur. Those advocates,\nchirurgeons, and [632]physicians, which are allowed to be maintained\nout of the [633]common treasury, no fees to be given or taken upon pain\nof losing their places; or if they do, very small fees, and when the\n[634]cause is fully ended. [635]He that sues any man shall put in a\npledge, which if it be proved he hath wrongfully sued his adversary,\nrashly or maliciously, he shall forfeit, and lose. Or else before any\nsuit begin, the plaintiff shall have his complaint approved by a set\ndelegacy to that purpose; if it be of moment he shall be suffered as\nbefore, to proceed, if otherwise they shall determine it. All causes\nshall be pleaded suppresso nomine, the parties' names concealed, if\nsome circumstances do not otherwise require. Judges and other officers\nshall be aptly disposed in each province, villages, cities, as common\narbitrators to hear causes, and end all controversies, and those not\nsingle, but three at least on the bench at once, to determine or give\nsentence, and those again to sit by turns or lots, and not to continue\nstill in the same office. No controversy to depend above a year, but\nwithout all delays and further appeals to be speedily despatched, and\nfinally concluded in that time allotted. These and all other inferior\nmagistrates to be chosen [636]as the literati in China, or by those\nexact suffrages of the [637]Venetians, and such again not to be\neligible, or capable of magistracies, honours, offices, except they be\nsufficiently [638]qualified for learning, manners, and that by the\nstrict approbation of deputed examiners: [639]first scholars to take\nplace, then soldiers; for I am of Vigetius his opinion, a scholar\ndeserves better than a soldier, because Unius aetatis sunt quae\nfortiter fiunt, quae vero pro utilitate Reipub. scribuntur, aeterna: a\nsoldier's work lasts for an age, a scholar's for ever. If they\n[640]misbehave themselves, they shall be deposed, and accordingly\npunished, and whether their offices be annual [641]or otherwise, once a\nyear they shall be called in question, and give an account; for men are\npartial and passionate, merciless, covetous, corrupt, subject to love,\nhate, fear, favour, &c., omne sub regno graviore regnum: like Solon's\nAreopagites, or those Roman Censors, some shall visit others, and\n[642]be visited invicem themselves, [643] they shall oversee that no\nprowling officer, under colour of authority, shall insult over his\ninferiors, as so many wild beasts, oppress, domineer, flea, grind, or\ntrample on, be partial or corrupt, but that there be aequabile jus,\njustice equally done, live as friends and brethren together; and which\n[644]Sesellius would have and so much desires in his kingdom of France,\na diapason and sweet harmony of kings, princes, nobles, and plebeians\nso mutually tied and involved in love, as well as laws and authority,\nas that they never disagree, insult, or encroach one upon another. If\nany man deserve well in his office he shall be rewarded.\n\u2014\u2014\u2014quis enim virtutem amplectitur ipsam,\nProemia si tollas?\u2014\u2014\u2014[645]\n\nHe that invents anything for public good in any art or science, writes\na treatise, [646]or performs any noble exploit, at home or abroad,\n[647] shall be accordingly enriched, [648]honoured, and preferred. I\nsay with Hannibal in Ennius, Hostem qui feriet erit mihi\nCarthaginensis, let him be of what condition he will, in all offices,\nactions, he that deserves best shall have best.\nTilianus in Philonius, out of a charitable mind no doubt, wished all\nhis books were gold and silver, jewels and precious stones, [649]to\nredeem captives, set free prisoners, and relieve all poor distressed\nsouls that wanted means; religiously done. I deny not, but to what\npurpose? Suppose this were so well done, within a little after, though\na man had Croesus' wealth to bestow, there would be as many more.\nWherefore I will suffer no [650]beggars, rogues, vagabonds, or idle\npersons at all, that cannot give an account of their lives how they\n[651]maintain themselves. If they be impotent, lame, blind, and single,\nthey shall be sufficiently maintained in several hospitals, built for\nthat purpose; if married and infirm, past work, or by inevitable loss,\nor some such like misfortune cast behind, by distribution of [652]corn,\nhouse-rent free, annual pensions or money, they shall be relieved, and\nhighly rewarded for their good service they have formerly done; if\nable, they shall be enforced to work. [653]For I see no reason (as\n[654]he said) why an epicure or idle drone, a rich glutton, a usurer,\nshould live at ease, and do nothing, live in honour, in all manner of\npleasures, and oppress others, when as in the meantime a poor labourer,\na smith, a carpenter, an husbandman that hath spent his time in\ncontinual labour, as an ass to carry burdens, to do the commonwealth\ngood, and without whom we cannot live, shall be left in his old age to\nbeg or starve, and lead a miserable life worse than a jument. As\n[655]all conditions shall be tied to their task, so none shall be\novertired, but have their set times of recreations and holidays,\nindulgere genio, feasts and merry meetings, even to the meanest\nartificer, or basest servant, once a week to sing or dance, (though not\nall at once) or do whatsoever he shall please; like [656]that Saccarum\nfestum amongst the Persians, those Saturnals in Rome, as well as his\nmaster. [657]If any be drunk, he shall drink no more wine or strong\ndrink in a twelvemonth after. A bankrupt shall be [658] Catademiatus in\nAmphitheatro, publicly shamed, and he that cannot pay his debts, if by\nriot or negligence he have been impoverished, shall be for a\ntwelvemonth imprisoned, if in that space his creditors be not\nsatisfied, [659]he shall be hanged. He [660]that commits sacrilege\nshall lose his hands; he that bears false witness, or is of perjury\nconvicted, shall have his tongue cut out, except he redeem it with his\nhead. Murder, [661] adultery, shall be punished by death, [662]but not\ntheft, except it be some more grievous offence, or notorious offenders:\notherwise they shall be condemned to the galleys, mines, be his slaves\nwhom they have offended, during their lives. I hate all hereditary\nslaves, and that duram Persarum legem as [663]Brisonius calls it; or as\n[664]Ammianus, impendio formidatas et abominandas leges, per quas ob\nnoxam unius, omnis propinquitas perit hard law that wife and children,\nfriends and allies, should suffer for the father's offence.\nNo man shall marry until he [665]be 25, no woman till she be 20, [666]\nnisi alitur dispensatum fuerit. If one [667]die, the other party shall\nnot marry till six months after; and because many families are\ncompelled to live niggardly, exhaust and undone by great dowers,\n[668]none shall be given at all, or very little, and that by\nsupervisors rated, they that are foul shall have a greater portion; if\nfair, none at all, or very little: [669]howsoever not to exceed such a\nrate as those supervisors shall think fit. And when once they come to\nthose years, poverty shall hinder no man from marriage, or any other\nrespect, [670]but all shall be rather enforced than hindered,\n[671]except they be [672]dismembered, or grievously deformed, infirm,\nor visited with some enormous hereditary disease, in body or mind; in\nsuch cases upon a great pain, or mulct, [673]man or woman shall not\nmarry, other order shall be taken for them to their content. If people\noverabound, they shall be eased by [674]colonies.\n[675]No man shall wear weapons in any city. The same attire shall be\nkept, and that proper to several callings, by which they shall be\ndistinguished. [676]Luxus funerum shall be taken away, that\nintempestive expense moderated, and many others. Brokers, takers of\npawns, biting usurers, I will not admit; yet because hic cum hominibus\nnon cum diis agitur, we converse here with men, not with gods, and for\nthe hardness of men's hearts I will tolerate some kind of usury.[677]If\nwe were honest, I confess, si probi essemus, we should have no use of\nit, but being as it is, we must necessarily admit it. Howsoever most\ndivines contradict it, dicimus inficias, sed vox ea sola reperta est,\nit must be winked at by politicians. And yet some great doctors approve\nof it, Calvin, Bucer, Zanchius, P. Martyr, because by so many grand\nlawyers, decrees of emperors, princes' statutes, customs of\ncommonwealths, churches' approbations it is permitted, &c. I will\ntherefore allow it. But to no private persons, nor to every man that\nwill, to orphans only, maids, widows, or such as by reason of their\nage, sex, education, ignorance of trading, know not otherwise how to\nemploy it; and those so approved, not to let it out apart, but to bring\ntheir money to a [678]common bank which shall be allowed in every city,\nas in Genoa, Geneva, Nuremberg, Venice, at [679]5, 6, 7, not above 8\nper centum, as the supervisors, or aerarii praefecti shall think fit.\n[680]And as it shall not be lawful for each man to be an usurer that\nwill, so shall it not be lawful for all to take up money at use, not to\nprodigals and spendthrifts, but to merchants, young tradesmen, such as\nstand in need, or know honestly how to employ it, whose necessity,\ncause and condition the said supervisors shall approve of.\nI will have no private monopolies, to enrich one man, and beggar a\nmultitude, [681]multiplicity of offices, of supplying by deputies,\nweights and measures, the same throughout, and those rectified by the\nPrimum mobile and sun's motion, threescore miles to a degree according\nto observation, 1000 geometrical paces to a mile, five foot to a pace,\ntwelve inches to a foot, &c. and from measures known it is an easy\nmatter to rectify weights, &c. to cast up all, and resolve bodies by\nalgebra, stereometry. I hate wars if they be not ad populi salutem upon\nurgent occasion, [682]odimus accipitrim, quia semper vivit in armis\n[683] offensive wars, except the cause be very just, I will not allow\nof. For I do highly magnify that saying of Hannibal to Scipio, in\n[684]Livy, It had been a blessed thing for you and us, if God had given\nthat mind to our predecessors, that you had been content with Italy, we\nwith Africa. For neither Sicily nor Sardinia are worth such cost and\npains, so many fleets and armies, or so many famous Captains' lives.\nOmnia prius tentanda, fair means shall first be tried. [685]Peragit\ntranquilla potestas, Quod violenta nequit. I will have them proceed\nwith all moderation: but hear you, Fabius my general, not Minutius, nam\n[686]qui Consilio nititur plus hostibus nocet, quam qui sini animi\nratione, viribus: And in such wars to abstain as much as is possible\nfrom [687]depopulations, burning of towns, massacring of infants, &c.\nFor defensive wars, I will have forces still ready at a small warning,\nby land and sea, a prepared navy, soldiers in procinctu, et quam\n[688]Bonfinius apud Hungaros suos vult, virgam ferream, and money,\nwhich is nerves belli, still in a readiness, and a sufficient revenue,\na third part as in old [689]Rome and Egypt, reserved for the\ncommonwealth; to avoid those heavy taxes and impositions, as well to\ndefray this charge of wars, as also all other public defalcations,\nexpenses, fees, pensions, reparations, chaste sports, feasts, donaries,\nrewards, and entertainments. All things in this nature especially I\nwill have maturely done, and with great [690]deliberation: ne quid\n[691] temere, ne quid remisse ac timide fiat; Sid quo feror hospes? To\nprosecute the rest would require a volume. Manum de tabella, I have\nbeen over tedious in this subject; I could have here willingly ranged,\nbut these straits wherein I am included will not permit.\nFrom commonwealths and cities, I will descend to families, which have\nas many corsives and molestations, as frequent discontents as the rest.\nGreat affinity there is betwixt a political and economical body; they\ndiffer only in magnitude and proportion of business (so Scaliger\n[692]writes) as they have both likely the same period, as [693]Bodin\nand [694]Peucer hold, out of Plato, six or seven hundred years, so many\ntimes they have the same means of their vexation and overthrows; as\nnamely, riot, a common ruin of both, riot in building, riot in profuse\nspending, riot in apparel, &c. be it in what kind soever, it produceth\nthe same effects. A [695]chorographer of ours speaking obiter of\nancient families, why they are so frequent in the north, continue so\nlong, are so soon extinguished in the south, and so few, gives no other\nreason but this, luxus omnia dissipavit, riot hath consumed all, fine\nclothes and curious buildings came into this island, as he notes in his\nannals, not so many years since; non sine dispendio hospitalitatis to\nthe decay of hospitality. Howbeit many times that word is mistaken, and\nunder the name of bounty and hospitality, is shrouded riot and\nprodigality, and that which is commendable in itself well used, hath\nbeen mistaken heretofore, is become by his abuse, the bane and utter\nruin of many a noble family. For some men live like the rich glutton,\nconsuming themselves and their substance by continual feasting and\ninvitations, with [696]Axilon in Homer, keep open house for all comers,\ngiving entertainment to such as visit them, [697]keeping a table beyond\ntheir means, and a company of idle servants (though not so frequent as\nof old) are blown up on a sudden; and as Actaeon was by his hounds,\ndevoured by their kinsmen, friends, and multitude of followers. [698]It\nis a wonder that Paulus Jovius relates of our northern countries, what\nan infinite deal of meat we consume on our tables; that I may truly\nsay, 'tis not bounty, not hospitality, as it is often abused, but riot\nand excess, gluttony and prodigality; a mere vice; it brings in debt,\nwant, and beggary, hereditary diseases, consumes their fortunes, and\noverthrows the good temperature of their bodies. To this I might here\nwell add their inordinate expense in building, those fantastical\nhouses, turrets, walks, parks, &c. gaming, excess of pleasure, and that\nprodigious riot in apparel, by which means they are compelled to break\nup house, and creep into holes. Sesellius in his commonwealth of\n[699]France, gives three reasons why the French nobility were so\nfrequently bankrupts: First, because they had so many lawsuits and\ncontentions one upon another, which were tedious and costly; by which\nmeans it came to pass, that commonly lawyers bought them out of their\npossessions. A second cause was their riot, they lived beyond their\nmeans, and were therefore swallowed up by merchants. (La Nove, a French\nwriter, yields five reasons of his countrymen's poverty, to the same\neffect almost, and thinks verily if the gentry of France were divided\ninto ten parts, eight of them would be found much impaired, by sales,\nmortgages, and debts, or wholly sunk in their estates.) The last was\nimmoderate excess in apparel, which consumed their revenues. How this\nconcerns and agrees with our present state, look you. But of this\nelsewhere. As it is in a man's body, if either head, heart, stomach,\nliver, spleen, or any one part be misaffected, all the rest suffer with\nit: so is it with this economical body. If the head be naught, a\nspendthrift, a drunkard, a whoremaster, a gamester, how shall the\nfamily live at ease? [700]Ipsa si cupiat solus servare, prorsus, non\npotest hanc familiam, as Demea said in the comedy, Safety herself\ncannot save it. A good, honest, painful man many times hath a shrew to\nhis wife, a sickly, dishonest, slothful, foolish, careless woman to his\nmate, a proud, peevish flirt, a liquorish, prodigal quean, and by that\nmeans all goes to ruin: or if they differ in nature, he is thrifty, she\nspends all, he wise, she sottish and soft; what agreement can there be?\nwhat friendship? Like that of the thrush and swallow in Aesop, instead\nof mutual love, kind compellations, whore and thief is heard, they\nfling stools at one another's heads. [701]Quae intemperies vexat hanc\nfamiliam? All enforced marriages commonly produce such effects, or if\non their behalves it be well, as to live and agree lovingly together,\nthey may have disobedient and unruly children, that take ill courses to\ndisquiet them, [702]their son is a thief, a spendthrift, their daughter\na whore; a step [703]mother, or a daughter-in-law distempers all;\n[704]or else for want of means, many torturers arise, debts, dues,\nfees, dowries, jointures, legacies to be paid, annuities issuing out,\nby means of which, they have not wherewithal to maintain themselves in\nthat pomp as their predecessors have done, bring up or bestow their\nchildren to their callings, to their birth and quality, [705]and will\nnot descend to their present fortunes. Oftentimes, too, to aggravate\nthe rest, concur many other inconveniences, unthankful friends, decayed\nfriends, bad neighbours, negligent servants [706]servi furaces,\nVersipelles, callidi, occlusa sibi mille clavibus reserant, furtimque;\nraptant, consumunt, liguriunt; casualties, taxes, mulcts, chargeable\noffices, vain expenses, entertainments, loss of stock, enmities,\nemulations, frequent invitations, losses, suretyship, sickness, death\nof friends, and that which is the gulf of all, improvidence, ill\nhusbandry, disorder and confusion, by which means they are drenched on\na sudden in their estates, and at unawares precipitated insensibly into\nan inextricable labyrinth of debts, cares, woes, want, grief,\ndiscontent and melancholy itself.\nI have done with families, and will now briefly run over some few sorts\nand conditions of men. The most secure, happy, jovial, and merry in the\nworld's esteem are princes and great men, free from melancholy: but for\ntheir cares, miseries, suspicions, jealousies, discontents, folly and\nmadness, I refer you to Xenophon's Tyrannus, where king Hieron\ndiscourseth at large with Simonides the poet, of this subject. Of all\nothers they are most troubled with perpetual fears, anxieties,\ninsomuch, that as he said in [707]Valerius, if thou knewest with what\ncares and miseries this robe were stuffed, thou wouldst not stoop to\ntake it up. Or put case they be secure and free from fears and\ndiscontents, yet they are void [708]of reason too oft, and precipitate\nin their actions, read all our histories, quos de stultis prodidere\nstulti, Iliades, Aeneides, Annales, and what is the subject?\nStultorum regum, et populorum continet aestus.\n\nThe giddy tumults and the foolish rage\nOf kings and people.\n\nHow mad they are, how furious, and upon small occasions, rash and\ninconsiderate in their proceedings, how they dote, every page almost\nwill witness,\n\u2014\u2014\u2014delirant reges, plectuntur Achivi.\n\nWhen doting monarchs urge\nUnsound resolves, their subjects feel the scourge.\n\nNext in place, next in miseries and discontents, in all manner of\nhair-brain actions, are great men, procul a Jove, procul a fulmine, the\nnearer the worse. If they live in court, they are up and down, ebb and\nflow with their princes' favours, Ingenium vultu statque caditque suo,\nnow aloft, tomorrow down, as [709]Polybius describes them, like so many\ncasting counters, now of gold, tomorrow of silver, that vary in worth\nas the computant will; now they stand for units, tomorrow for\nthousands; now before all, and anon behind. Beside, they torment one\nanother with mutual factions, emulations: one is ambitious, another\nenamoured, a third in debt, a prodigal, overruns his fortunes, a fourth\nsolicitous with cares, gets nothing, &c. But for these men's\ndiscontents, anxieties, I refer you to Lucian's Tract, de mercede\nconductis, [710]Aeneas Sylvius (libidinis et stultitiae servos, he\ncalls them), Agrippa, and many others.\nOf philosophers and scholars priscae sapientiae dictatores, I have\nalready spoken in general terms, those superintendents of wit and\nlearning, men above men, those refined men, minions of the muses,\n[711]\u2014\u2014\u2014mentemque habere queis bonam\nEt esse [712]corculis datum est.\u2014\u2014\u2014\n\n[713]These acute and subtle sophisters, so much honoured, have as much\nneed of hellebore as others.\u2014[714]O medici mediam pertundite venam.\nRead Lucian's Piscator, and tell how he esteemed them; Agrippa's Tract\nof the vanity of Sciences; nay read their own works, their absurd\ntenets, prodigious paradoxes, et risum teneatis amici? You shall find\nthat of Aristotle true, nullum magnum ingenium sine mixtura dementiae,\nthey have a worm as well as others; you shall find a fantastical\nstrain, a fustian, a bombast, a vainglorious humour, an affected style,\n&c., like a prominent thread in an uneven woven cloth, run parallel\nthroughout their works. And they that teach wisdom, patience, meekness,\nare the veriest dizzards, harebrains, and most discontent. [715]In the\nmultitude of wisdom is grief, and he that increaseth wisdom, increaseth\nsorrow. I need not quote mine author; they that laugh and contemn\nothers, condemn the world of folly, deserve to be mocked, are as\ngiddy-headed, and lie as open as any other. [716]Democritus, that\ncommon flouter of folly, was ridiculous himself, barking Menippus,\nscoffing Lucian, satirical Lucilius, Petronius, Varro, Persius, &c.,\nmay be censured with the rest, Loripedem rectus derideat, Aethiopem\nalbus. Bale, Erasmus, Hospinian, Vives, Kemnisius, explode as a vast\nocean of obs and sols, school divinity. [717]A labyrinth of intricable\nquestions, unprofitable contentions, incredibilem delirationem, one\ncalls it. If school divinity be so censured, subtilis [718]Scotus lima\nveritatis, Occam irrefragabilis, cujus ingenium vetera omnia ingenia\nsubvertit, &c. Baconthrope, Dr. Resolutus, and Corculum Theolgiae,\nThomas himself, Doctor [719]Seraphicus, cui dictavit Angelus, &c. What\nshall become of humanity? Ars stulta, what can she plead? what can her\nfollowers say for themselves? Much learning, [720] cere-diminuit-brum,\nhath cracked their sconce, and taken such root, that tribus Anticyris\ncaput insanabile, hellebore itself can do no good, nor that renowned\n[721]lantern of Epictetus, by which if any man studied, he should be as\nwise as he was. But all will not serve; rhetoricians, in ostentationem\nloquacitatis multa agitant, out of their volubility of tongue, will\ntalk much to no purpose, orators can persuade other men what they will,\nquo volunt, unde volunt, move, pacify, &c., but cannot settle their own\nbrains, what saith Tully? Malo indisertam prudentiam, quam loquacem,\nstultitiam; and as [722]Seneca seconds him, a wise man's oration should\nnot be polite or solicitous. [723]Fabius esteems no better of most of\nthem, either in speech, action, gesture, than as men beside themselves,\ninsanos declamatores; so doth Gregory, Non mihi sapit qui sermone, sed\nqui factis sapit. Make the best of him, a good orator is a turncoat, an\nevil man, bonus orator pessimus vir, his tongue is set to sale, he is a\nmere voice, as [724]he said of a nightingale, dat sine mente sonum, an\nhyperbolical liar, a flatterer, a parasite, and as [725] Ammianus\nMarcellinus will, a corrupting cozener, one that doth more mischief by\nhis fair speeches, than he that bribes by money; for a man may with\nmore facility avoid him that circumvents by money, than him that\ndeceives with glozing terms; which made [726]Socrates so much abhor and\nexplode them. [727]Fracastorius, a famous poet, freely grants all poets\nto be mad; so doth [728]Scaliger; and who doth not? Aut insanit homo,\naut versus facit (He's mad or making verses), Hor. Sat. vii. l. 2.\nInsanire lubet, i. versus componere. Virg. 3 Ecl.; so Servius\ninterprets it, all poets are mad, a company of bitter satirists,\ndetractors, or else parasitical applauders: and what is poetry itself,\nbut as Austin holds, Vinum erroris ab ebriis doctoribus propinatum? You\nmay give that censure of them in general, which Sir Thomas More once\ndid of Germanus Brixius' poems in particular.\n\u2014\u2014\u2014vehuntur\nIn rate stultitiae sylvam habitant Furiae.[729]\n\nBudaeus, in an epistle of his to Lupsetus, will have civil law to be\nthe tower of wisdom; another honours physic, the quintessence of\nnature; a third tumbles them both down, and sets up the flag of his own\npeculiar science. Your supercilious critics, grammatical triflers,\nnote-makers, curious antiquaries, find out all the ruins of wit,\nineptiarum delicias, amongst the rubbish of old writers; [730]Pro\nstultis habent nisi aliquid sufficiant invenire, quod in aliorum\nscriptis vertant vitio, all fools with them that cannot find fault;\nthey correct others, and are hot in a cold cause, puzzle themselves to\nfind out how many streets in Rome, houses, gates, towers, Homer's\ncountry, Aeneas's mother, Niobe's daughters, an Sappho publica fuerit?\novum [731]prius extiterit an gallina! &c. et alia quae dediscenda\nessent scire, si scires, as [732]Seneca holds. What clothes the\nsenators did wear in Rome, what shoes, how they sat, where they went to\nthe close-stool, how many dishes in a mess, what sauce, which for the\npresent for an historian to relate, [733]according to Lodovic. Vives,\nis very ridiculous, is to them most precious elaborate stuff, they\nadmired for it, and as proud, as triumphant in the meantime for this\ndiscovery, as if they had won a city, or conquered a province; as rich\nas if they had found a mine of gold ore. Quosvis auctores absurdis\ncommentis suis percacant et stercorant, one saith, they bewray and daub\na company of books and good authors, with their absurd comments,\ncorrectorum sterquilinia [734]Scaliger calls them, and show their wit\nin censuring others, a company of foolish note-makers, humble-bees,\ndors, or beetles, inter stercora ut plurimum versantur, they rake over\nall those rubbish and dunghills, and prefer a manuscript many times\nbefore the Gospel itself, [735]thesaurum criticum, before any treasure,\nand with their deleaturs, alii legunt sic, meus codex sic habet, with\ntheir postremae editiones, annotations, castigations, &c. make books\ndear, themselves ridiculous, and do nobody good, yet if any man dare\noppose or contradict, they are mad, up in arms on a sudden, how many\nsheets are written in defence, how bitter invectives, what apologies?\n[736]Epiphilledes hae sunt ut merae, nugae. But I dare say no more of,\nfor, with, or against them, because I am liable to their lash as well\nas others. Of these and the rest of our artists and philosophers, I\nwill generally conclude they are a kind of madmen, as [737] Seneca\nesteems of them, to make doubts and scruples, how to read them truly,\nto mend old authors, but will not mend their own lives, or teach us\ningevia sanare, memoriam officiorum ingerere, ac fidem in rebus humanis\nretinere, to keep our wits in order, or rectify our manners. Numquid\ntibi demens videtur, si istis operam impenderit? Is not he mad that\ndraws lines with Archimedes, whilst his house is ransacked, and his\ncity besieged, when the whole world is in combustion, or we whilst our\nsouls are in danger, (mors sequitur, vita fugit) to spend our time in\ntoys, idle questions, and things of no worth?\nThat [738]lovers are mad, I think no man will deny, Amare simul et\nsapere, ipsi Jovi non datur, Jupiter himself cannot intend both at\nonce.\n[739]Non bene conveniunt, nec in una sede morantur\nMajestas et amor.\n\nTully, when he was invited to a second marriage, replied, he could not\nsimul amare et sapere be wise and love both together. [740]Est orcus\nille, vis est immedicabilis, est rabies insana, love is madness, a\nhell, an incurable disease; inpotentem et insanam libidinem [741]Seneca\ncalls it, an impotent and raging lust. I shall dilate this subject\napart; in the meantime let lovers sigh out the rest.\n[742]Nevisanus the lawyer holds it for an axiom, most women are fools,\n[743]consilium foeminis invalidum; Seneca, men, be they young or old;\nwho doubts it, youth is mad as Elius in Tully, Stulti adolescentuli,\nold age little better, deleri senes, &c. Theophrastes, in the 107th\nyear of his age, [744]said he then began to be to wise, tum sapere\ncoepit, and therefore lamented his departure. If wisdom come so late,\nwhere shall we find a wise man? Our old ones dote at\nthreescore-and-ten. I would cite more proofs, and a better author, but\nfor the present, let one fool point at another. [745]Nevisanus hath as\nhard an opinion of [746]rich men, wealth and wisdom cannot dwell\ntogether, stultitiam patiuntur opes, [747]and they do commonly\n[748]infatuare cor hominis, besot men; and as we see it, fools have\nfortune: [749]Sapientia non invenitur in terra suaviter viventium. For\nbeside a natural contempt of learning, which accompanies such kind of\nmen, innate idleness (for they will take no pains), and which\n[750]Aristotle observes, ubi mens plurima, ibi minima fortuna, ubi\nplurima fortuna, ibi mens perexigua, great wealth and little wit go\ncommonly together: they have as much brains some of them in their heads\nas in their heels; besides this inbred neglect of liberal sciences, and\nall arts, which should excolere mentem, polish the mind, they have most\npart some gullish humour or other, by which they are led; one is an\nEpicure, an Atheist, a second a gamester, a third a whoremaster (fit\nsubjects all for a satirist to work upon);\n[751]Hic nuptarum insanit amoribus, hic puerorum.\n\nOne burns to madness for the wedded dame;\nUnnatural lusts another's heart inflame.\n\n[752]one is mad of hawking, hunting, cocking; another of carousing,\nhorse-riding, spending; a fourth of building, fighting, &c., Insanit\nveteres statuas Damasippus emendo, Damasippus hath an humour of his\nown, to be talked of: [753]Heliodorus the Carthaginian another. In a\nword, as Scaliger concludes of them all, they are Statuae erectae\nstultitiae, the very statutes or pillars of folly. Choose out of all\nstories him that hath been most admired, you shall still find, multa ad\nlaudem, multa ad vituperationem magnifica, as [754]Berosus of\nSemiramis; omnes mortales militia triumphis, divitiis, &c., tum et\nluxu, caede, caeterisque vitiis antecessit, as she had some good, so\nhad she many bad parts.\nAlexander, a worthy man, but furious in his anger, overtaken in drink:\nCaesar and Scipio valiant and wise, but vainglorious, ambitious:\nVespasian a worthy prince, but covetous: [755]Hannibal, as he had\nmighty virtues, so had he many vices; unam virtutem mille vitia\ncomitantur, as Machiavel of Cosmo de Medici, he had two distinct\npersons in him. I will determine of them all, they are like these\ndouble or turning pictures; stand before which you see a fair maid, on\nthe one side an ape, on the other an owl; look upon them at the first\nsight, all is well, but farther examine, you shall find them wise on\nthe one side, and fools on the other; in some few things praiseworthy,\nin the rest incomparably faulty. I will say nothing of their diseases,\nemulations, discontents, wants, and such miseries: let poverty plead\nthe rest in Aristophanes' Plutus.\nCovetous men, amongst others, are most mad, [756]they have all the\nsymptoms of melancholy, fear, sadness, suspicion, &c., as shall be\nproved in its proper place,\nDanda est Hellebori multo pars maxima avaris.\n\nMisers make Anticyra their own;\nIts hellebore reserved for them alone.\n\nAnd yet methinks prodigals are much madder than they, be of what\ncondition they will, that bear a public or private purse; as a\n[757]Dutch writer censured Richard the rich duke of Cornwall, suing to\nbe emperor, for his profuse spending, qui effudit pecuniam, ante pedes\nprincipium Electorum sicut aquam, that scattered money like water; I do\ncensure them, Stulta Anglia (saith he) quae, tot denariis sponte est\nprivata, stulti principes Alemaniae, qui nobile jus suum pro pecunia\nvendiderunt; spendthrifts, bribers, and bribe-takers are fools, and so\nare [758]all they that cannot keep, disburse, or spend their moneys\nwell.\nI might say the like of angry, peevish, envious, ambitious; [759]\nAnticyras melior sorbere meracas; Epicures, Atheists, Schismatics,\nHeretics; hi omnes habent imaginationem laesam (saith Nymannus) and\ntheir madness shall be evident, 2 Tim. iii. 9. [760]Fabatus, an\nItalian, holds seafaring men all mad; the ship is mad, for it never\nstands still; the mariners are mad, to expose themselves to such\nimminent dangers: the waters are raging mad, in perpetual motion: the\nwinds are as mad as the rest, they know not whence they come, whither\nthey would go: and those men are maddest of all that go to sea; for one\nfool at home, they find forty abroad. He was a madman that said it, and\nthou peradventure as mad to read it. [761] Felix Platerus is of opinion\nall alchemists are mad, out of their wits; [762]Atheneus saith as much\nof fiddlers, et musarum luscinias, [763] Musicians, omnes tibicines\ninsaniunt, ubi semel efflant, avolat illico mens, in comes music at one\near, out goes wit at another. Proud and vainglorious persons are\ncertainly mad; and so are [764]lascivious; I can feel their pulses beat\nhither; horn-mad some of them, to let others lie with their wives, and\nwink at it.\nTo insist [765]in all particulars, were an Herculean task, to\n[766]reckon up [767]insanas substructiones, insanos labores, insanum\nluxum, mad labours, mad books, endeavours, carriages, gross ignorance,\nridiculous actions, absurd gestures; insanam gulam, insaniam villarum,\ninsana jurgia, as Tully terms them, madness of villages, stupend\nstructures; as those Egyptian Pyramids, Labyrinths and Sphinxes, which\na company of crowned asses, ad ostentationem opum, vainly built, when\nneither the architect nor king that made them, or to what use and\npurpose, are yet known: to insist in their hypocrisy, inconstancy,\nblindness, rashness, dementem temeritatem, fraud, cozenage, malice,\nanger, impudence, ingratitude, ambition, gross superstition,\n[768]tempora infecta et adulatione sordida, as in Tiberius' times, such\nbase flattery, stupend, parasitical fawning and colloguing, &c. brawls,\nconflicts, desires, contentions, it would ask an expert Vesalius to\nanatomise every member. Shall I say? Jupiter himself, Apollo, Mars, &c.\ndoted; and monster-conquering Hercules that subdued the world, and\nhelped others, could not relieve himself in this, but mad he was at\nlast. And where shall a man walk, converse with whom, in what province,\ncity, and not meet with Signior Deliro, or Hercules Furens, Maenads,\nand Corybantes? Their speeches say no less. [769]E fungis nati homines,\nor else they fetched their pedigree from those that were struck by\nSamson with the jaw-bone of an ass. Or from Deucalion and Pyrrha's\nstones, for durum genus sumus, [770] marmorei sumus, we are\nstony-hearted, and savour too much of the stock, as if they had all\nheard that enchanted horn of Astolpho, that English duke in Ariosto,\nwhich never sounded but all his auditors were mad, and for fear ready\nto make away with themselves; [771]or landed in the mad haven in the\nEuxine sea of Daphnis insana, which had a secret quality to dementate;\nthey are a company of giddy-heads, afternoon men, it is Midsummer moon\nstill, and the dog-days last all the year long, they are all mad. Whom\nshall I then except? Ulricus Huttenus [772]nemo, nam, nemo omnibus\nhoris sapit, Nemo nascitur sine vitiis, Crimine Nemo caret, Nemo sorte\nsua vivit contentus, Nemo in amore sapit, Nemo bonus, Nemo sapiens,\nNemo, est ex omni parti beatus, &c. [773]and therefore Nicholas Nemo,\nor Monsieur Nobody shall go free, Quid valeat nemo, Nemo referre\npotest? But whom shall I except in the second place? such as are\nsilent, vir sapit qui pauca loquitur; [774]no better way to avoid folly\nand madness, than by taciturnity. Whom in a third? all senators,\nmagistrates; for all fortunate men are wise, and conquerors valiant,\nand so are all great men, non est bonum ludere cum diis, they are wise\nby authority, good by their office and place, his licet impune pessimos\nesse, (some say) we must not speak of them, neither is it fit; per me\nsint omnia protinus alba, I will not think amiss of them. Whom next?\nStoics? Sapiens Stoicus, and he alone is subject to no perturbations,\nas [775]Plutarch scoffs at him, he is not vexed with torments, or burnt\nwith fire, foiled by his adversary, sold of his enemy: though he be\nwrinkled, sand-blind, toothless, and deformed; yet he is most\nbeautiful, and like a god, a king in conceit, though not worth a groat.\nHe never dotes, never mad, never sad, drunk, because virtue cannot be\ntaken away, as [776]Zeno holds, by reason of strong apprehension, but\nhe was mad to say so. [777]Anticyrae caelo huic est opus aut dolabra,\nhe had need to be bored, and so had all his fellows, as wise as they\nwould seem to be. Chrysippus himself liberally grants them to be fools\nas well as others, at certain times, upon some occasions, amitti\nvirtutem ait per ebrietatem, aut atribilarium morbum, it may be lost by\ndrunkenness or melancholy, he may be sometimes crazed as well as the\nrest: [778]ad summum sapiens nisi quum pituita molesta. I should here\nexcept some Cynics, Menippus, Diogenes, that Theban Crates; or to\ndescend to these times, that omniscious, only wise fraternity [779]of\nthe Rosicrucians, those great theologues, politicians, philosophers,\nphysicians, philologers, artists, &c. of whom S. Bridget, Albas\nJoacchimus, Leicenbergius, and such divine spirits have prophesied, and\nmade promise to the world, if at least there be any such (Hen.\n[780]Neuhusius makes a doubt of it, [781] Valentinus Andreas and\nothers) or an Elias artifex their Theophrastian master; whom though\nLibavius and many deride and carp at, yet some will have to be the\n[782]renewer of all arts and sciences, reformer of the world, and now\nliving, for so Johannes Montanus Strigoniensis, that great patron of\nParacelsus, contends, and certainly avers [783]a most divine man, and\nthe quintessence of wisdom wheresoever he is; for he, his fraternity,\nfriends, &c. are all [784]betrothed to wisdom, if we may believe their\ndisciples and followers. I must needs except Lipsius and the Pope, and\nexpunge their name out of the catalogue of fools. For besides that\nparasitical testimony of Dousa,\nA Sole exoriente Maeotidas usque paludes,\nNemo est qui justo se aequiparare queat.[785]\n\nLipsius saith of himself, that he was [786]humani generis quidem\npaedagogus voce et stylo, a grand signior, a master, a tutor of us all,\nand for thirteen years he brags how he sowed wisdom in the Low\nCountries, as Ammonius the philosopher sometimes did in Alexandria,\n[787]cum humanitate literas et sapientiam cum prudentia: antistes\nsapientiae, he shall be Sapientum Octavus. The Pope is more than a man,\nas [788]his parrots often make him, a demigod, and besides his holiness\ncannot err, in Cathedra belike: and yet some of them have been\nmagicians, Heretics, Atheists, children, and as Platina saith of John\n22, Et si vir literatus, multa stoliditatem et laevitatem prae se\nferentia egit, stolidi et socordis vir ingenii, a scholar sufficient,\nyet many things he did foolishly, lightly. I can say no more than in\nparticular, but in general terms to the rest, they are all mad, their\nwits are evaporated, and, as Ariosto feigns, l. 34, kept in jars above\nthe moon.\nSome lose their wits with love, some with ambition,\nSome following [789]Lords and men of high condition.\nSome in fair jewels rich and costly set,\nOthers in Poetry their wits forget.\nAnother thinks to be an Alchemist,\nTill all be spent, and that his number's mist.\n\nConvicted fools they are, madmen upon record; and I am afraid past cure\nmany of them, [790]crepunt inguina, the symptoms are manifest, they are\nall of Gotam parish:\n[791]Quum furor haud dubius, quum sit manifesta phrenesis,\n\nSince madness is indisputable, since frenzy is obvious.\n\nwhat remains then [792]but to send for Lorarios, those officers to\ncarry them all together for company to Bedlam, and set Rabelais to be\ntheir physician.\nIf any man shall ask in the meantime, who I am that so boldly censure\nothers, tu nullane habes vitia? have I no faults? [793]Yes, more than\nthou hast, whatsoever thou art. Nos numerus sumus, I confess it again,\nI am as foolish, as mad as any one.\n[794]Insanus vobis videor, non deprecor ipse,\nQuo minus insanus,\u2014\u2014\u2014\n\nI do not deny it, demens de populo dematur. My comfort is, I have more\nfellows, and those of excellent note. And though I be not so right or\nso discreet as I should be, yet not so mad, so bad neither, as thou\nperhaps takest me to be.\nTo conclude, this being granted, that all the world is melancholy, or\nmad, dotes, and every member of it, I have ended my task, and\nsufficiently illustrated that which I took upon me to demonstrate at\nfirst. At this present I have no more to say; His sanam mentem\nDemocritus, I can but wish myself and them a good physician, and all of\nus a better mind.\nAnd although for the above-named reasons, I had a just cause to\nundertake this subject, to point at these particular species of dotage,\nthat so men might acknowledge their imperfections, and seek to reform\nwhat is amiss; yet I have a more serious intent at this time; and to\nomit all impertinent digressions, to say no more of such as are\nimproperly melancholy, or metaphorically mad, lightly mad, or in\ndisposition, as stupid, angry, drunken, silly, sottish, sullen, proud,\nvainglorious, ridiculous, beastly, peevish, obstinate, impudent,\nextravagant, dry, doting, dull, desperate, harebrain, &c. mad, frantic,\nfoolish, heteroclites, which no new [795] hospital can hold, no physic\nhelp; my purpose and endeavour is, in the following discourse to\nanatomise this humour of melancholy, through all its parts and species,\nas it is an habit, or an ordinary disease, and that philosophically,\nmedicinally, to show the causes, symptoms, and several cures of it,\nthat it may be the better avoided. Moved thereunto for the generality\nof it, and to do good, it being a disease so frequent, as [796]\nMercurialis observes, in these our days; so often happening, saith\n[797] Laurentius, in our miserable times, as few there are that feel\nnot the smart of it. Of the same mind is Aelian Montaltus,\n[798]Melancthon, and others; [799]Julius Caesar Claudinus calls it the\nfountain of all other diseases, and so common in this crazed age of\nours, that scarce one of a thousand is free from it; and that splenetic\nhypochondriacal wind especially, which proceeds from the spleen and\nshort ribs. Being then a disease so grievous, so common, I know not\nwherein to do a more general service, and spend my time better, than to\nprescribe means how to prevent and cure so universal a malady, an\nepidemical disease, that so often, so much crucifies the body and mind.\nIf I have overshot myself in this which hath been hitherto said, or\nthat it is, which I am sure some will object, too fantastical, too\nlight and comical for a Divine, too satirical for one of my profession,\nI will presume to answer with [800]Erasmus, in like case, 'tis not I,\nbut Democritus, Democritus dixit: you must consider what it is to speak\nin one's own or another's person, an assumed habit and name; a\ndifference betwixt him that affects or acts a prince's, a\nphilosopher's, a magistrate's, a fool's part, and him that is so\nindeed; and what liberty those old satirists have had; it is a cento\ncollected from others; not I, but they that say it.\n[801]Dixero si quid forte jocosius, hoc mihi juris\nCum venia, dabis\u2014\u2014\u2014\n\nYet some indulgence I may justly claim,\nIf too familiar with another's fame.\n\nTake heed you mistake me not. If I do a little forget myself, I hope\nyou will pardon it. And to say truth, why should any man be offended,\nor take exceptions at it?\nLicuit, semperque licebit,\nParcere personis, dicere de vitiis.\n\nIt lawful was of old, and still will be,\nTo speak of vice, but let the name go free.\n\nI hate their vices, not their persons. If any be displeased, or take\naught unto himself, let him not expostulate or cavil with him that said\nit (so did [802]Erasmus excuse himself to Dorpius, si parva licet\ncomponere magnis) and so do I; but let him be angry with himself, that\nso betrayed and opened his own faults in applying it to himself:\n[803]if he be guilty and deserve it, let him amend, whoever he is, and\nnot be angry. He that hateth correction is a fool, Prov. xii. 1. If he\nbe not guilty, it concerns him not; it is not my freeness of speech,\nbut a guilty conscience, a galled back of his own that makes him wince.\nSuspicione si quis errabit sua,\nEt rapiet ad se, quod erit commune omnium,\nStulte nudabit animi conscientiam.[804]\n\nI deny not this which I have said savours a little of Democritus; [805]\nQuamvis ridentem dicere verum quid velat; one may speak in jest, and\nyet speak truth. It is somewhat tart, I grant it; acriora orexim\nexcitant embammata, as he said, sharp sauces increase appetite,\n[806]nec cibus ipse juvat morsu fraudatus aceti. Object then and cavil\nwhat thou wilt, I ward all with [807]Democritus's buckler, his medicine\nshall salve it; strike where thou wilt, and when: Democritus dixit,\nDemocritus will answer it. It was written by an idle fellow, at idle\ntimes, about our Saturnalian or Dionysian feasts, when as he said,\nnullum libertati periculum est, servants in old Rome had liberty to say\nand do what them list. When our countrymen sacrificed to their goddess\n[808]Vacuna, and sat tippling by their Vacunal fires. I writ this, and\npublished this \u03bf\u1f55\u03c4\u03b9\u03c2 \u1f15\u03bb\u03b5\u03b3\u03b5\u03bd, it is neminis nihil. The time, place,\npersons, and all circumstances apologise for me, and why may not I then\nbe idle with others? speak my mind freely? If you deny me this liberty,\nupon these presumptions I will take it: I say again, I will take it.\n[809]Si quis est qui dictum in se inclementius\nExistimavit esse, sic existimet.\n\nIf any man take exceptions, let him turn the buckle of his girdle, I\ncare not. I owe thee nothing (Reader), I look for no favour at thy\nhands, I am independent, I fear not.\nNo, I recant, I will not, I care, I fear, I confess my fault,\nacknowledge a great offence,\n\u2014\u2014\u2014motos praestat componere fluctus.\n\n\u2014\u2014\u2014let's first assuage the troubled waves\n\nI have overshot myself, I have spoken foolishly, rashly, unadvisedly,\nabsurdly, I have anatomised mine own folly. And now methinks upon a\nsudden I am awaked as it were out of a dream; I have had a raving fit,\na fantastical fit, ranged up and down, in and out, I have insulted over\nthe most kind of men, abused some, offended others, wronged myself; and\nnow being recovered, and perceiving mine error, cry with [810]Orlando,\nSolvite me, pardon (o boni) that which is past, and I will make you\namends in that which is to come; I promise you a more sober discourse\nin my following treatise.\nIf through weakness, folly, passion, [811]discontent, ignorance, I have\nsaid amiss, let it be forgotten and forgiven. I acknowledge that of\n[812] Tacitus to be true, Asperae facetiae, ubi nimis ex vero traxere,\nacrem sui memoriam relinquunt, a bitter jest leaves a sting behind it:\nand as an honourable man observes, [813]They fear a satirist's wit, he\ntheir memories. I may justly suspect the worst; and though I hope I\nhave wronged no man, yet in Medea's words I will crave pardon,\n\u2014\u2014\u2014Illud jam voce extrema peto,\nNe si qua noster dubius effudit dolor,\nManeant in animo verba, sed melior tibi\nMemoria nostri subeat, haec irae data\nObliterentur\u2014\u2014\u2014\n\nAnd in my last words this I do desire,\nThat what in passion I have said, or ire,\nMay be forgotten, and a better mind,\nBe had of us, hereafter as you find.\n\nI earnestly request every private man, as Scaliger did Cardan, not to\ntake offence. I will conclude in his lines, Si me cognitum haberes, non\nsolum donares nobis has facetias nostras, sed etiam indignum duceres,\ntam humanum aninum, lene ingenium, vel minimam suspicionem deprecari\noportere. If thou knewest my [814]modesty and simplicity, thou wouldst\neasily pardon and forgive what is here amiss, or by thee misconceived.\nIf hereafter anatomizing this surly humour, my hand slip, as an\nunskilful 'prentice I lance too deep, and cut through skin and all at\nunawares, make it smart, or cut awry, [815]pardon a rude hand, an\nunskilful knife, 'tis a most difficult thing to keep an even tone, a\nperpetual tenor, and not sometimes to lash out; difficile est Satyram\nnon scribere, there be so many objects to divert, inward perturbations\nto molest, and the very best may sometimes err; aliquando bonus\ndormitat Homerus (some times that excellent Homer takes a nap), it is\nimpossible not in so much to overshoot;\u2014opere in longo fas est\nobrepere, summum. But what needs all this? I hope there will no such\ncause of offence be given; if there be, [816]Nemo aliquid recognoscat,\nnos mentimur omnia. I'll deny all (my last refuge), recant all,\nrenounce all I have said, if any man except, and with as much facility\nexcuse, as he can accuse; but I presume of thy good favour, and\ngracious acceptance (gentle reader). Out of an assured hope and\nconfidence thereof, I will begin.\nLECTORI MALE FERIATO.\nTu vero cavesis edico quisquis es, ne temere sugilles Auctorem hujusce\noperis, aut cavillator irrideas. Imo ne vel ex aliorum censura tacite\nobloquaris (vis dicam verbo) nequid nasutulus inepte improbes, aut\nfalso fingas. Nam si talis revera sit, qualem prae se fert Junior\nDemocritus, seniori Democrito saltem affinis, aut ejus Genium vel\ntantillum sapiat; actum de te, censorem aeque ac delatorem [817]aget\necontra (petulanti splene cum sit) sufflabit te in jocos, comminuet in\nsales, addo etiam, et deo risui te sacrificabit.\nIterum moneo, ne quid cavillere, ne dum Democritum Juniorem conviciis\ninfames, aut ignominiose vituperes, de te non male sentientem, tu idem\naudias ab amico cordato, quod olim vulgus Abderitanum ab [818]\nHippocrate, concivem bene meritum et popularem suum Democritum, pro\ninsano habens. Ne tu Democrite sapis, stulti autem et insani Abderitae.\n[819]Abderitanae pectora plebis habes.\n\nHaec te paucis admonitum volo (male feriate Lector) abi.\nTO THE READER AT LEISURE.\nWhoever you may be, I caution you against rashly defaming the author of\nthis work, or cavilling in jest against him. Nay, do not silently\nreproach him in consequence of others' censure, nor employ your wit in\nfoolish disapproval, or false accusation. For, should Democritus Junior\nprove to be what he professes, even a kinsman of his elder namesake, or\nbe ever so little of the same kidney, it is all over with you: he will\nbecome both accuser and judge of you in your spleen, will dissipate you\nin jests, pulverise you into salt, and sacrifice you, I can promise\nyou, to the God of Mirth.\nI further advise you, not to asperse, or calumniate, or slander,\nDemocritus Junior, who possibly does not think ill of you, lest you may\nhear from some discreet friend, the same remark the people of Abdera\ndid from Hippocrates, of their meritorious and popular fellow-citizen,\nwhom they had looked on as a madman; It is not that you, Democritus,\nthat art wise, but that the people of Abdera are fools and madmen. You\nhave yourself an Abderitian soul; and having just given you, gentle\nreader, these few words of admonition, farewell.\n\nHeraclite fleas, misero sic convenit aevo,\nNil nisi turpe vides, nil nisi triste vides.\n\nRide etiam, quantumque lubet, Democrite ride\nNon nisi vana vides, non nisi stulta vides.\n\nIs fletu, his risu modo gaudeat, unus utrique\nSit licet usque labor, sit licet usque dolor.\n\nNunc opes est (nam totus eheu jam desipit orbis)\nMille Heraclitis, milleque Democritis.\n\nNunc opus est (tanta est insania) transeat omnis\nMundus in Anticyras, gramen in Helleborum.\n\n\nWeep, O Heraclitus, it suits the age,\nUnless you see nothing base, nothing sad.\n\nLaugh, O Democritus, as much as you please,\nUnless you see nothing either vain or foolish.\n\nLet one rejoice in smiles, the other in tears;\nLet the same labour or pain be the office of both.\n\nNow (for alas! how foolish the world has become),\nA thousand Heraclitus', a thousand Democritus' are required.\n\nNow (so much does madness prevail), all the world must be\nSent to Anticyra, to graze on Hellebore.\n\n\n\nTHE SYNOPSIS OF THE FIRST PARTITION.\n\nIn diseases, consider Sect. 1. Memb. 1.\n\nTheir Causes. Subs. 1.\n\nImpulsive;\n\nSin, concupiscence, &c.\n\n\n\nInstrumental;\n\nIntemperance, all second causes, &c.\n\n\n\n\n\nOr Definition, Member, Division. Subs. 2.\n\nOf the body 300, which are\n\nEpidemical, as Plague, Plica, &c.\n\nOr Particular as Gout, Dropsy, &c.\n\n\nOr Of the head or mind. Subs. 3.\n\nIn disposition; as all perturbations, evil affection, &c.\n\nOr Habits, as Subs. 4.\n\nDotage\n\nFrenzy.\n\nMadness.\n\nEcstasy.\n\nLycanthropia.\n\nChorus sancti Viti.\n\nHydrophobia.\n\nPossession or obsession of Devils.\n\nMelancholy. See \u2648.\n\n\n\n\n\n\n\n\u2648 Melancholy: in which consider\n\nIts Equivocations, in Disposition, Improper, &c. Subsect. 5.\n\nMemb. 2.\n\nTo its explication, a digression of anatomy, in which observe parts of\nSubs. 1.\n\nBody hath parts Subs. 2.\n\ncontained as\n\nHumours, 4. Blood, Phlegm, &c.\n\nSpirits; vital, natural, animal.\n\n\n\nor containing\n\nSimilar; spermatical, or flesh, bones, nerves, &c. Subs. 3.\n\nDissimilar; brain, heart, liver, &c. Subs. 4\n\n\n\n\n\nSoul and its faculties, as\n\nVegetal. Subs. 5.\n\nSensible. Subs. 6, 7, 8.\n\nRational. Subsect. 9, 10, 11.\n\n\n\n\n\nMemb. 3.\n\nIts definition, name, difference, Subs. 1.\n\nThe part and parties affected, affection, &c. Subs. 2.\n\nThe matter of melancholy, natural, &c. Subs. 3.\n\nSpecies, or kinds [Subs. 4.], which are\n\nProper to parts, as\n\nOf the head alone, hypochondriacal, or windy melancholy. Of the whole\nbody.\n\nwith their several causes, symptoms, prognostics, cures\n\n\n\n\n\nOr Indefinite; as Love-melancholy, the subject of the third Partition.\n\n\n\nIts Causes in general. Sect. 2. A.\n\nIts Symptoms or signs. Sect. 3. B.\n\nIts Prognostics or indications. Sect. 4. C.\n\nIts Cures; the subject of the second Partition.\n\nA. Sect. 2. Causes of Melancholy are either\n\nGeneral, as Memb. 1.\n\nSupernatural\n\nAs from God immediately, or by second causes. Subs. 1.\n\nOr from the devil immediately, with a digression of the nature of\nspirits and devils. Subs. 2.\n\nOr mediately, by magicians, witches. Subs. 3.\n\n\n\nOr Natural\n\nPrimary, as stars, proved by aphorisms, signs from physiognomy,\nmetoposcopy, chiromancy. Subs. 4.\n\nOr Secondary, as\n\nCongenite, inward from\n\nOld age, temperament, Subs. 5.\n\nParents, it being an hereditary disease, Subs. 6.\n\n\n\nOr Outward or adventitious, which are\n\nEvident, outward, remote, adventitious, as,\n\nNecessary, see \u2649.\n\nNot necessary, as M. 4. S. 2.\n\nNurses, Subs. 1.\n\nEducation, Subs. 2.\n\nTerrors, affrights, Subs. 3.\n\nScoffs, calumnies, bitter jests, Subs. 4.\n\nLoss of liberty, servitude, imprisonment, Subs. 5.\n\nPoverty and want, Subs. 6.\n\nA heap of other accidents, death of friends, loss, &c. Subs. 7.\n\n\n\n\n\nOr Contingent, inward, antecedent, nearest. Memb. 5. Sect. 2.\n\nIn which the body works on the mind, and this malady is caused by\nprecedent diseases; as agues, pox, &c., or temperature, innate Subs. 1.\n\nOr by particular parts distempered, as brain, heart, spleen, liver,\nmesentery, pylorus, stomach &c. Subs. 2.\n\n\n\n\n\n\n\n\n\n\n\nParticular to the three species. See \u264a.\n\n\u264a Particular causes. Sect. 2. Memb. 5.\n\nOf head Melancholy are Subs. 3.\n\nInward\n\nInnate humour, or from temperature adjust.\n\nA hot brain, corrupted blood in the brain\n\nExcess of venery, or defect\n\nAgues, or some precedent disease\n\nFumes arising from the stomach, &c.\n\n\n\nOr Outward\n\nHeat of the sun, immoderate\n\nA blow on the head\n\nOvermuch use of hot wines, spices, garlic, onions, hot baths, overmuch\nwaking, &c.\n\nIdleness, solitariness, or overmuch study, vehement labour, &c.\n\nPassions, perturbations, &c.\n\n\n\n\n\nOf hypochondriacal or windy melancholy are, [Subs. 4.]\n\nInward\n\nDefault of spleen, belly, bowels, stomach, mesentery, miseraic veins,\nliver, &c.\n\nMonths or hemorrhoids stopped, or any other ordinary evacuation\n\n\n\nor Outward\n\nThose six non-natural things abused.\n\n\n\n\n\nOver all the body are, Subs. 5.\n\nInward\n\nLiver distempered, stopped, over-hot, apt to engender melancholy,\ntemperature innate.\n\n\n\nor Outward\n\nBad diet, suppression of hemorrhoids &c. and such evacuations,\npassions, cares, &c. those six non-natural things abused.\n\n\n\n\n\n\u2649 Necessary causes, as those six non-natural things, which are, Sect. 2\nMemb. 2.\n\nDiet offending in Subs. 1.\n\nSubstance\n\nBread; course and black, &c.\n\nDrink; thick, thin, sour, &c.\n\nWater unclean, milk, oil, vinegar, wine, spices &c.\n\nFlesh\n\nParts: heads, feet, entrails, fat, bacon, blood, &c.\n\nKinds:\n\nBeef, pork, venison, hares, goats, pigeons, peacocks, fen-fowl, &c.\n\n\n\n\n\nHerbs, Fish, &c.\n\nOf fish; all shellfish, hard and slimy fish, &c.\n\nOf herbs; pulse, cabbage, melons, garlic, onions, &c.\n\nAll roots, raw fruits, hard and windy meats\n\n\n\n\n\nQuality, as in\n\nPreparing, dressing, sharp sauces, salt meats, indurate, soused, fried,\nbroiled or made-dishes, &c.\n\n\n\nQuantity\n\nDisorder in eating, immoderate eating, or at unseasonable times, &c.\nSubs. 2\n\nCustom; delight, appetite, altered, &c. Subs. 3\n\n\n\n\n\nRetention and evacuation, Subs. 4.\n\nCostiveness, hot baths, sweating, issues stopped, Venus in excess, or\nin defect, phlebotomy, purging, &c.\n\n\n\nAir; hot, cold, tempestuous, dark, thick, foggy, moorish, &c. Subs. 5.\n\nExercise, Subs. 6.\n\nUnseasonable, excessive, or defective, of body or mind, solitariness,\nidleness, a life out of action, &c.\n\n\n\nSleep and waking, unseasonable, inordinate, overmuch, overlittle, &c.\nSubs. 7.\n\nMemb. 3. Sect. 2.\n\nPassions and perturbations of the mind, Subs. 1. With a digression of\nthe force of imagination. Subs. 2. and division of passions into Subs.\n3.\n\nIrascible,\n\nSorrow, cause and symptom, Subs. 4.\n\nFear, cause  and symptom, Subs. 5.\n\nShame, repulse, disgrace, &c. Subs. 6.\n\nEnvy and malice, Subs. 7.\n\nEmulation, hatred, faction, desire of revenge, Subs. 8.\n\nAnger a cause, Subs. 9.\n\nDiscontents, cares, miseries, &c. Subs. 10.\n\n\n\nor concupiscible.\n\nVehement desires, ambition, Subs. 11.\n\nCovetousness, \u03c6\u03b9\u03bb\u03b1\u03c1\u03b3\u03c5\u03c1\u03af\u03b1\u03bd, Subs. 12.\n\nLove of pleasures, gaming in excess, &c. Subs. 13.\n\nDesire of praise, pride, vainglory, &c. Subs. 14.\n\nLove of learning, study in excess, with a digression, of the misery of\nscholars, and why the Muses are melancholy, Subs. 15.\n\n\n\n\n\nB. Symptoms of melancholy are either Sect. 3.\n\nGeneral, as of Memb. 1.\n\nBody, as ill digestion, crudity, wind, dry brains, hard belly, thick\nblood, much waking, heaviness, and palpitation of heart, leaping in\nmany places, &c., Subs. 1.\n\nor Mind\n\nCommon to all or most.\n\nFear and sorrow without a just cause, suspicion, jealousy, discontent,\nsolitariness, irksomeness, continual cogitations, restless thoughts,\nvain imaginations, &c. Subs. 2.\n\n\n\nOr Particular to private persons, according to Subs. 3. 4.\n\nCelestial influences, as \u2644 \u2643 \u2642, &c. parts of the body, heart, brain,\nliver, spleen, stomach, &c.\n\nHumours\n\nSanguine are merry still, laughing, pleasant, meditating on plays,\nwomen, music, &c.\n\nPhlegmatic, slothful, dull, heavy, &c.\n\nCholeric, furious, impatient, subject to hear and see strange\napparitions, &c.\n\nBlack, solitary, sad; they think they are bewitched, dead, &c.\n\n\n\nOr mixed of these four humours adust, or not adust, infinitely varied.\n\nTheir several customs, conditions, inclinations, discipline, &c.\n\nAmbitious, thinks himself a king, a lord; covetous, runs on his money;\nlascivious on his mistress; religious, hath revelations, visions, is a\nprophet, or troubled in mind; a scholar on his book, &c.\n\n\n\nContinuance of time as the humour is intended or remitted, &c.\n\nPleasant at first, hardly discerned; afterwards harsh and intolerable,\nif inveterate.\n\nHence some make three degrees,\n\n1. Falsa cogitatio.\n\n2. Cogitata loqui.\n\n3. Exequi loquutum.\n\n\n\nBy fits, or continuate, as the object varies, pleasing, or displeasing.\n\n\n\n\n\n\n\n\n\nSimple, or as it is mixed with other diseases, apoplexies, gout,\ncaninus appetitus, &c. so the symptoms are various.\n\n\u264b Particular symptoms to the three distinct species. Sect. 3. Memb. 2.\n\nHead melancholy. Subs. 1.\n\nIn body\n\nHeadache, binding and heaviness, vertigo, lightness, singing of the\nears, much waking, fixed eyes, high colour, red eyes, hard belly, dry\nbody; no great sign of melancholy in the other parts.\n\n\n\nOr In mind.\n\nContinual fear, sorrow, suspicion, discontent, superfluous cares,\nsolicitude, anxiety, perpetual cogitation of such toys they are\npossessed with, thoughts like dreams, &c.\n\n\n\n\n\nHypochondriacal, or windy melancholy. Subs. 2.\n\nIn body\n\nWind, rumbling in the guts, bellyache, heat in the bowels, convulsions,\ncrudities, short wind, sour and sharp belchings, cold sweat, pain in\nthe left side, suffocation, palpitation, heaviness of the heart,\nsinging in the ears, much spittle, and moist, &c.\n\n\n\nOr In mind.\n\nFearful, sad, suspicious, discontent, anxiety, &c. Lascivious by reason\nof much wind, troublesome dreams, affected by fits, &c.\n\n\n\n\n\nOver all the body. Subs. 3.\n\nIn body\n\nBlack, most part lean, broad veins, gross, thick blood, their\nhemorrhoids commonly stopped, &c.\n\n\n\nOr In mind.\n\nFearful, sad, solitary, hate light, averse from company, fearful\ndreams, &c.\n\n\n\n\n\nSymptoms of nuns, maids, and widows melancholy, in body and mind, &c.\n[Subs. 4]\n\nA reason of these symptoms. Memb. 3.\n\nWhy they are so fearful, sad, suspicious without a cause, why solitary,\nwhy melancholy men are witty, why they suppose they hear and see\nstrange voices, visions, apparitions.\n\nWhy they prophesy, and speak strange languages; whence comes their\ncrudity, rumbling, convulsions, cold sweat, heaviness of heart,\npalpitation, cardiaca, fearful dreams, much waking, prodigious\nfantasies.\n\n\n\nC. Prognostics of melancholy. Sect. 4.\n\nTending to good, as\n\nMorphew, scabs, itch, breaking out, &c.\n\nBlack jaundice.\n\nIf the hemorrhoids voluntarily open.\n\nIf varices appear.\n\n\n\nTending to evil, as\n\nLeanness, dryness, hollow-eyed, &c.\n\nInveterate melancholy is incurable.\n\nIf cold, it degenerates often into epilepsy, apoplexy, dotage, or into\nblindness.\n\nIf hot, into madness, despair, and violent death.\n\n\n\nCorollaries and questions.\n\nThe grievousness of this above all other diseases.\n\nThe diseases of the mind are more grievous than those of the body.\n\nWhether it be lawful, in this case of melancholy, for a man to offer\nviolence to himself. _Neg._\n\nHow a melancholy or mad man offering violence to himself, is to be\ncensured.\n\n\n\n\nTHE FIRST PARTITION.\n\n\n\nTHE FIRST SECTION, MEMBER, SUBSECTION.\n\n_Man's Excellency, Fall, Miseries, Infirmities; The causes of them_.\n\n_Man's Excellency_.] Man the most excellent and noble creature of the\nworld, the principal and mighty work of God, wonder of Nature, as\nZoroaster calls him; audacis naturae miraculum, the [820]marvel of\nmarvels, as Plato; the [821]abridgment and epitome of the world, as\nPliny; microcosmus, a little world, a model of the world,\n[822]sovereign lord of the earth, viceroy of the world, sole commander\nand governor of all the creatures in it; to whose empire they are\nsubject in particular, and yield obedience; far surpassing all the\nrest, not in body only, but in soul; [823]imaginis imago, [824]created\nto God's own [825]image, to that immortal and incorporeal substance,\nwith all the faculties and powers belonging unto it; was at first pure,\ndivine, perfect, happy, [826] created after God in true holiness and\nrighteousness; Deo congruens, free from all manner of infirmities, and\nput in Paradise, to know God, to praise and glorify him, to do his\nwill, Ut diis consimiles parturiat deos (as an old poet saith) to\npropagate the church.\n_Man's Fall and Misery_.] But this most noble creature, Heu tristis, et\nlachrymosa commutatio ([827]one exclaims) O pitiful change! is fallen\nfrom that he was, and forfeited his estate, become miserabilis\nhomuncio, a castaway, a caitiff, one of the most miserable creatures of\nthe world, if he be considered in his own nature, an unregenerate man,\nand so much obscured by his fall that (some few relics excepted) he is\ninferior to a beast, [828]Man in honour that understandeth not, is like\nunto beasts that perish, so David esteems him: a monster by stupend\nmetamorphoses, [829]a fox, a dog, a hog, what not? Quantum mutatus ab\nillo? How much altered from that he was; before blessed and happy, now\nmiserable and accursed; [830]He must eat his meat in sorrow, subject to\ndeath and all manner of infirmities, all kind of calamities.\n_A Description of Melancholy_.] [831]Great travail is created for all\nmen, and an heavy yoke on the sons of Adam, from the day that they go\nout of their mother's womb, unto that day they return to the mother of\nall things. Namely, their thoughts, and fear of their hearts, and their\nimagination of things they wait for, and the day of death. From him\nthat sitteth in the glorious throne, to him that sitteth beneath in the\nearth and ashes; from him that is clothed in blue silk and weareth a\ncrown, to him that is clothed in simple linen. Wrath, envy, trouble,\nand unquietness, and fear of death, and rigour, and strife, and such\nthings come to both man and beast, but sevenfold to the ungodly. All\nthis befalls him in this life, and peradventure eternal misery in the\nlife to come.\n_Impulsive Cause of Man's Misery and Infirmities_.] The impulsive cause\nof these miseries in man, this privation or destruction of God's image,\nthe cause of death and diseases, of all temporal and eternal\npunishments, was the sin of our first parent Adam, [832]in eating of\nthe forbidden fruit, by the devil's instigation and allurement. His\ndisobedience, pride, ambition, intemperance, incredulity, curiosity;\nfrom whence proceeded original sin, and that general corruption of\nmankind, as from a fountain, flowed all bad inclinations and actual\ntransgressions which cause our several calamities inflicted upon us for\nour sins. And this belike is that which our fabulous poets have\nshadowed unto us in the tale of [833] Pandora's box, which being opened\nthrough her curiosity, filled the world full of all manner of diseases.\nIt is not curiosity alone, but those other crying sins of ours, which\npull these several plagues and miseries upon our heads. For Ubi\npeccatum, ibi procella, as [834]Chrysostom well observes. [835]Fools by\nreason of their transgression, and because of their iniquities, are\nafflicted. [836]Fear cometh like sudden desolation, and destruction\nlike a whirlwind, affliction and anguish, because they did not fear\nGod. [837]Are you shaken with wars? as Cyprian well urgeth to\nDemetrius, are you molested with dearth and famine? is your health\ncrushed with raging diseases? is mankind generally tormented with\nepidemical maladies? 'tis all for your sins, Hag. i. 9, 10; Amos i.;\nJer. vii. God is angry, punisheth and threateneth, because of their\nobstinacy and stubbornness, they will not turn unto him. [838]If the\nearth be barren then for want of rain, if dry and squalid, it yield no\nfruit, if your fountains be dried up, your wine, corn, and oil blasted,\nif the air be corrupted, and men troubled with diseases, 'tis by reason\nof their sins: which like the blood of Abel cry loud to heaven for\nvengeance, Lam. v. 15. That we have sinned, therefore our hearts are\nheavy, Isa. lix. 11, 12. We roar like bears, and mourn like doves, and\nwant health, &c. for our sins and trespasses. But this we cannot endure\nto hear or to take notice of, Jer. ii. 30. We are smitten in vain and\nreceive no correction; and cap. v. 3. Thou hast stricken them, but they\nhave not sorrowed; they have refused to receive correction; they have\nnot returned. Pestilence he hath sent, but they have not turned to him,\nAmos iv. [839]Herod could not abide John Baptist, nor [840]Domitian\nendure Apollonius to tell the causes of the plague at Ephesus, his\ninjustice, incest, adultery, and the like.\nTo punish therefore this blindness and obstinacy of ours as a\nconcomitant cause and principal agent, is God's just judgment in\nbringing these calamities upon us, to chastise us, I say, for our sins,\nand to satisfy God's wrath. For the law requires obedience or\npunishment, as you may read at large, Deut. xxviii. 15. If they will\nnot obey the Lord, and keep his commandments and ordinances, then all\nthese curses shall come upon them. [841]Cursed in the town and in the\nfield, &c. [842]Cursed in the fruit of the body, &c. [843]The Lord\nshall send thee trouble and shame, because of thy wickedness. And a\nlittle after, [844]The Lord shall smite thee with the botch of Egypt,\nand with emerods, and scab, and itch, and thou canst not be healed;\n[845]with madness, blindness, and astonishing of heart. This Paul\nseconds, Rom. ii. 9. Tribulation and anguish on the soul of every man\nthat doeth evil. Or else these chastisements are inflicted upon us for\nour humiliation, to exercise and try our patience here in this life to\nbring us home, to make us to know God ourselves, to inform and teach us\nwisdom. [846]Therefore is my people gone into captivity, because they\nhad no knowledge; therefore is the wrath of the Lord kindled against\nhis people, and he hath stretched out his hand upon them. He is\ndesirous of our salvation. [847]Nostrae salutis avidus, saith Lemnius,\nand for that cause pulls us by the ear many times, to put us in mind of\nour duties: That they which erred might have understanding, (as Isaiah\nspeaks xxix. 24) and so to be reformed. [848]I am afflicted, and at the\npoint of death, so David confesseth of himself, Psal. lxxxviii. v. 15,\nv. 9. Mine eyes are sorrowful through mine affliction: and that made\nhim turn unto God. Great Alexander in the midst of all his prosperity,\nby a company of parasites deified, and now made a god, when he saw one\nof his wounds bleed, remembered that he was but a man, and remitted of\nhis pride. In morbo recolligit se animus,[849]as [850]Pliny well\nperceived; In sickness the mind reflects upon itself, with judgment\nsurveys itself, and abhors its former courses; insomuch that he\nconcludes to his friend Marius,[851] that it were the period of all\nphilosophy, if we could so continue sound, or perform but a part of\nthat which we promised to do, being sick. Whoso is wise then, will\nconsider these things, as David did (Psal. cxliv., verse last); and\nwhatsoever fortune befall him, make use of it. If he be in sorrow,\nneed, sickness, or any other adversity, seriously to recount with\nhimself, why this or that malady, misery, this or that incurable\ndisease is inflicted upon him; it may be for his good, [852]sic expedit\nas Peter said of his daughter's ague. Bodily sickness is for his soul's\nhealth, periisset nisi periisset, had he not been visited, he had\nutterly perished; for [853]the Lord correcteth him whom he loveth, even\nas a father doth his child in whom he delighteth. If he be safe and\nsound on the other side, and free from all manner of infirmity; [854]et\ncui\nGratia, forma, valetudo contingat abunde\nEt mundus victus, non deficiente crumena.\n\nAnd that he have grace, beauty, favour, health,\nA cleanly diet, and abound in wealth.\n\nYet in the midst of his prosperity, let him remember that caveat of\nMoses, [855]Beware that he do not forget the Lord his God; that he be\nnot puffed up, but acknowledge them to be his good gifts and benefits,\nand [856]the more he hath, to be more thankful, (as Agapetianus\nadviseth) and use them aright.\n_Instrumental Causes of our Infirmities_.] Now the instrumental causes\nof these our infirmities, are as diverse as the infirmities themselves;\nstars, heavens, elements, &c. And all those creatures which God hath\nmade, are armed against sinners. They were indeed once good in\nthemselves, and that they are now many of them pernicious unto us, is\nnot in their nature, but our corruption, which hath caused it. For from\nthe fall of our first parent Adam, they have been changed, the earth\naccursed, the influence of stars, altered, the four elements, beasts,\nbirds, plants, are now ready to offend us. The principal things for the\nuse of man, are water, fire, iron, salt, meal, wheat, honey, milk, oil,\nwine, clothing, good to the godly, to the sinners turned to evil,\nEcclus. xxxix. 26. Fire, and hail, and famine, and dearth, all these\nare created for vengeance, Ecclus. xxxix. 29. The heavens threaten us\nwith their comets, stars, planets, with their great conjunctions,\neclipses, oppositions, quartiles, and such unfriendly aspects. The air\nwith his meteors, thunder and lightning, intemperate heat and cold,\nmighty winds, tempests, unseasonable weather; from which proceed\ndearth, famine, plague, and all sorts of epidemical diseases, consuming\ninfinite myriads of men. At Cairo in Egypt, every third year, (as it is\nrelated by [857]Boterus, and others) 300,000 die of the plague; and\n200,000, in Constantinople, every fifth or seventh at the utmost. How\ndoth the earth terrify and oppress us with terrible earthquakes, which\nare most frequent in [858]China, Japan, and those eastern climes,\nswallowing up sometimes six cities at once? How doth the water rage\nwith his inundations, irruptions, flinging down towns, cities,\nvillages, bridges, &c. besides shipwrecks; whole islands are sometimes\nsuddenly overwhelmed with all their inhabitants in [859]Zealand,\nHolland, and many parts of the continent drowned, as the [860]lake Erne\nin Ireland? [861]Nihilque praeter arcium cadavera patenti cernimus\nfreto. In the fens of Friesland 1230, by reason of tempests, [862]the\nsea drowned multa hominum millia, et jumenta sine numero, all the\ncountry almost, men and cattle in it. How doth the fire rage, that\nmerciless element, consuming in an instant whole cities? What town of\nany antiquity or note hath not been once, again and again, by the fury\nof this merciless element, defaced, ruinated, and left desolate? In a\nword,\n[863]Ignis pepercit, unda mergit, aeris\nVis pestilentis aequori ereptum necat,\nBello superstes, tabidus morbo perit.\n\nWhom fire spares, sea doth drown; whom sea,\nPestilent air doth send to clay;\nWhom war 'scapes, sickness takes away.\n\nTo descend to more particulars, how many creatures are at deadly feud\nwith men? Lions, wolves, bears, &c. Some with hoofs, horns, tusks,\nteeth, nails: How many noxious serpents and venomous creatures, ready\nto offend us with stings, breath, sight, or quite kill us? How many\npernicious fishes, plants, gums, fruits, seeds, flowers, &c. could I\nreckon up on a sudden, which by their very smell many of them, touch,\ntaste, cause some grievous malady, if not death itself? Some make\nmention of a thousand several poisons: but these are but trifles in\nrespect. The greatest enemy to man, is man, who by the devil's\ninstigation is still ready to do mischief, his own executioner, a wolf,\na devil to himself, and others. [864]We are all brethren in Christ, or\nat least should be, members of one body, servants of one lord, and yet\nno fiend can so torment, insult over, tyrannise, vex, as one man doth\nanother. Let me not fall therefore (saith David, when wars, plague,\nfamine were offered) into the hands of men, merciless and wicked men:\n[865]\u2014\u2014\u2014Vix sunt homines hoc nomine digni,\nQuamque lupi, saevae plus feritatis habent.\n\nWe can most part foresee these epidemical diseases, and likely avoid\nthem; Dearths, tempests, plagues, our astrologers foretell us;\nEarthquakes, inundations, ruins of houses, consuming fires, come by\nlittle and little, or make some noise beforehand; but the knaveries,\nimpostures, injuries and villainies of men no art can avoid. We can\nkeep our professed enemies from our cities, by gates, walls and towers,\ndefend ourselves from thieves and robbers by watchfulness and weapons;\nbut this malice of men, and their pernicious endeavours, no caution can\ndivert, no vigilancy foresee, we have so many secret plots and devices\nto mischief one another.\nSometimes by the devil's help as magicians, [866]witches: sometimes by\nimpostures, mixtures, poisons, stratagems, single combats, wars, we\nhack and hew, as if we were ad internecionem nati, like Cadmus'\nsoldiers born to consume one another. 'Tis an ordinary thing to read of\na hundred and two hundred thousand men slain in a battle. Besides all\nmanner of tortures, brazen bulls, racks, wheels, strappadoes, guns,\nengines, &c. [867]Ad unum corpus humanum supplicia plura, quam membra:\nWe have invented more torturing instruments, than there be several\nmembers in a man's body, as Cyprian well observes. To come nearer yet,\nour own parents by their offences, indiscretion and intemperance, are\nour mortal enemies. [868]The fathers have eaten sour grapes, and the\nchildren's teeth are set on edge. They cause our grief many times, and\nput upon us hereditary diseases, inevitable infirmities: they torment\nus, and we are ready to injure our posterity;\n[869]\u2014\u2014\u2014mox daturi progeniem vitiosiorem.\n\nAnd yet with crimes to us unknown,\nOur sons shall mark the coming age their own;\n\nand the latter end of the world, as [870]Paul foretold, is still like\nto be the worst. We are thus bad by nature, bad by kind, but far worse\nby art, every man the greatest enemy unto himself. We study many times\nto undo ourselves, abusing those good gifts which God hath bestowed\nupon us, health, wealth, strength, wit, learning, art, memory to our\nown destruction, [871]Perditio tua ex te. As [872]Judas Maccabeus\nkilled Apollonius with his own weapons, we arm ourselves to our own\noverthrows; and use reason, art, judgment, all that should help us, as\nso many instruments to undo us. Hector gave Ajax a sword, which so long\nas he fought against enemies, served for his help and defence; but\nafter he began to hurt harmless creatures with it, turned to his own\nhurtless bowels. Those excellent means God hath bestowed on us, well\nemployed, cannot but much avail us; but if otherwise perverted, they\nruin and confound us: and so by reason of our indiscretion and weakness\nthey commonly do, we have too many instances. This St. Austin\nacknowledgeth of himself in his humble confessions, promptness of wit,\nmemory, eloquence, they were God's good gifts, but he did not use them\nto his glory. If you will particularly know how, and by what means,\nconsult physicians, and they will tell you, that it is in offending in\nsome of those six non-natural things, of which I shall [873]dilate more\nat large; they are the causes of our infirmities, our surfeiting, and\ndrunkenness, our immoderate insatiable lust, and prodigious riot.\nPlures crapula, quam gladius, is a true saying, the board consumes more\nthan the sword. Our intemperance it is, that pulls so many several\nincurable diseases upon our heads, that hastens [874]old age, perverts\nour temperature, and brings upon us sudden death. And last of all, that\nwhich crucifies us most, is our own folly, madness (quos Jupiter\nperdit, dementat; by subtraction of his assisting grace God permits it)\nweakness, want of government, our facility and proneness in yielding to\nseveral lusts, in giving way to every passion and perturbation of the\nmind: by which means we metamorphose ourselves and degenerate into\nbeasts. All which that prince of [875]poets observed of Agamemnon, that\nwhen he was well pleased, and could moderate his passion, he was\u2014os\noculosque Jovi par: like Jupiter in feature, Mars in valour, Pallas in\nwisdom, another god; but when he became angry, he was a lion, a tiger,\na dog, &c., there appeared no sign or likeness of Jupiter in him; so\nwe, as long as we are ruled by reason, correct our inordinate appetite,\nand conform ourselves to God's word, are as so many saints: but if we\ngive reins to lust, anger, ambition, pride, and follow our own ways, we\ndegenerate into beasts, transform ourselves, overthrow our\nconstitutions, [876]provoke God to anger, and heap upon us this of\nmelancholy, and all kinds of incurable diseases, as a just and deserved\npunishment of our sins.\n\nSUBSECT. II.\u2014_The Definition, Number, Division of Diseases_.\n\nWhat a disease is, almost every physician defines. [877]Fernelius\ncalleth it an affection of the body contrary to nature. [878]Fuschius\nand Crato, an hindrance, hurt, or alteration of any action of the body,\nor part of it. [879]Tholosanus, a dissolution of that league which is\nbetween body and soul, and a perturbation of it; as health the\nperfection, and makes to the preservation of it. [880]Labeo in\nAgellius, an ill habit of the body, opposite to nature, hindering the\nuse of it. Others otherwise, all to this effect.\n_Number of Diseases_.] How many diseases there are, is a question not\nyet determined; [881]Pliny reckons up 300 from the crown of the head to\nthe sole of the foot: elsewhere he saith, morborum infinita multitudo,\ntheir number is infinite. Howsoever it was in those times, it boots\nnot; in our days I am sure the number is much augmented:\n[882]\u2014\u2014\u2014macies, et nova febrium\nTerris incubit cohors.\n\nFor besides many epidemical diseases unheard of, and altogether unknown\nto Galen and Hippocrates, as scorbutum, small-pox, plica, sweating\nsickness, morbus Gallicus, &c., we have many proper and peculiar almost\nto every part.\n_No man free from some Disease or other_.] No man amongst us so sound,\nof so good a constitution, that hath not some impediment of body or\nmind. Quisque suos patimur manes, we have all our infirmities, first or\nlast, more or less. There will be peradventure in an age, or one of a\nthousand, like Zenophilus the musician in [883]Pliny, that may happily\nlive 105 years without any manner of impediment; a Pollio Romulus, that\ncan preserve himself [884]with wine and oil; a man as fortunate as Q.\nMetellus, of whom Valerius so much brags; a man as healthy as Otto\nHerwardus, a senator of Augsburg in Germany, whom [885]Leovitius the\nastrologer brings in for an example and instance of certainty in his\nart; who because he had the significators in his geniture fortunate,\nand free from the hostile aspects of Saturn and Mars, being a very cold\nman, [886]could not remember that ever he was sick. [887]Paracelsus may\nbrag that he could make a man live 400 years or more, if he might bring\nhim up from his infancy, and diet him as he list; and some physicians\nhold, that there is no certain period of man's life; but it may still\nby temperance and physic be prolonged. We find in the meantime, by\ncommon experience, that no man can escape, but that of [888]Hesiod is\ntrue:\n\u03a0\u03bb\u03b5\u03af\u03b7 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03b3\u03b1\u1fd6\u03b1 \u03ba\u03b1\u03ba\u1ff6\u03bd, \u03c0\u03bb\u03b5\u03b9\u03b7 \u03b4\u1f72 \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03b1,\n\u039d\u03bf\u1fe6\u03c3\u03bf\u03b9\u03b4' \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 \u1f10\u03b9\u03bd \u1f10\u03c6' \u1f21\u03bc\u03ad\u03c1\u03b7, \u1f20\u03b4' \u1f10\u03c0\u1f76 \u03bd\u03c5\u03ba\u03c4\u1f76\n\u1f09\u03c5\u03c4\u03bf\u03bc\u03b1\u03c4\u03bf\u03b9 \u03c6\u03bf\u03b9\u03c4\u1ff6\u03c3\u03b9.\u2014\u2014\u2014\n\nTh' earth's full of maladies, and full the sea,\nWhich set upon us both by night and day.\n\n_Division of Diseases_.] If you require a more exact division of these\nordinary diseases which are incident to men, I refer you to physicians;\n[889]they will tell you of acute and chronic, first and secondary,\nlethals, salutares, errant, fixed, simple, compound, connexed, or\nconsequent, belonging to parts or the whole, in habit, or in\ndisposition, &c. My division at this time (as most befitting my\npurpose) shall be into those of the body and mind. For them of the\nbody, a brief catalogue of which Fuschius hath made, Institut. lib. 3,\nsect. 1, cap. 11. I refer you to the voluminous tomes of Galen,\nAreteus, Rhasis, Avicenna, Alexander, Paulus Aetius, Gordonerius: and\nthose exact Neoterics, Savanarola, Capivaccius, Donatus Altomarus,\nHercules de Saxonia, Mercurialis, Victorius Faventinus, Wecker, Piso,\n&c., that have methodically and elaborately written of them all. Those\nof the mind and head I will briefly handle, and apart.\n\nSUBSECT. III.\u2014_Division of the Diseases of the Head_.\n\nThese diseases of the mind, forasmuch as they have their chief seat and\norgans in the head, which are commonly repeated amongst the diseases of\nthe head which are divers, and vary much according to their site. For\nin the head, as there be several parts, so there be divers grievances,\nwhich according to that division of [890]Heurnius, (which he takes out\nof Arculanus,) are inward or outward (to omit all others which pertain\nto eyes and ears, nostrils, gums, teeth, mouth, palate, tongue, weezle,\nchops, face, &c.) belonging properly to the brain, as baldness, falling\nof hair, furfur, lice, &c. [891]Inward belonging to the skins next to\nthe brain, called _dura_ and _pia mater_, as all headaches, &c., or to\nthe ventricles, caules, kells, tunicles, creeks, and parts of it, and\ntheir passions, as caro, vertigo, incubus, apoplexy, falling sickness.\nThe diseases of the nerves, cramps, stupor, convulsion, tremor, palsy:\nor belonging to the excrements of the brain, catarrhs, sneezing,\nrheums, distillations: or else those that pertain to the substance of\nthe brain itself, in which are conceived frenzy, lethargy, melancholy,\nmadness, weak memory, sopor, or Coma Vigilia et vigil Coma. Out of\nthese again I will single such as properly belong to the phantasy, or\nimagination, or reason itself, which [892]Laurentius calls the disease\nof the mind; and Hildesheim, morbos imaginationis, aut rationis laesae,\n(diseases of the imagination, or of injured reason,) which are three or\nfour in number, frenzy, madness, melancholy, dotage, and their kinds:\nas hydrophobia, lycanthropia, Chorus sancti viti, morbi daemoniaci,\n(St. Vitus's dance, possession of devils,) which I will briefly touch\nand point at, insisting especially in this of melancholy, as more\neminent than the rest, and that through all his kinds, causes,\nsymptoms, prognostics, cures: as Lonicerus hath done de apoplexia, and\nmany other of such particular diseases. Not that I find fault with\nthose which have written of this subject before, as Jason Pratensis,\nLaurentius, Montaltus, T. Bright, &c., they have done very well in\ntheir several kinds and methods; yet that which one omits, another may\nhaply see; that which one contracts, another may enlarge. To conclude\nwith [893]Scribanius, that which they had neglected, or perfunctorily\nhandled, we may more thoroughly examine; that which is obscurely\ndelivered in them, may be perspicuously dilated and amplified by us:\nand so made more familiar and easy for every man's capacity, and the\ncommon good, which is the chief end of my discourse.\n\nSUBSECT. IV.\u2014_Dotage, Frenzy, Madness, Hydrophobia, Lycanthropia,\nChorus sancti Viti, Extasis_.\n\nDelirium, Dotage.] Dotage, fatuity, or folly, is a common name to all\nthe following species, as some will have it. [894]Laurentius and [895]\nAltomarus comprehended madness, melancholy, and the rest under this\nname, and call it the summum genus of them all. If it be distinguished\nfrom them, it is natural or ingenite, which comes by some defect of the\norgans, and overmuch brain, as we see in our common fools; and is for\nthe most part intended or remitted in particular men, and thereupon\nsome are wiser than others: or else it is acquisite, an appendix or\nsymptom of some other disease, which comes or goes; or if it continue,\na sign of melancholy itself.\n_Frenzy_.] _Phrenitis_, which the Greeks derive from the word \u03c6\u03c1\u03b7\u03bd, is\na disease of the mind, with a continual madness or dotage, which hath\nan acute fever annexed, or else an inflammation of the brain, or the\nmembranes or kells of it, with an acute fever, which causeth madness\nand dotage. It differs from melancholy and madness, because their\ndotage is without an ague: this continual, with waking, or memory\ndecayed, &c. Melancholy is most part silent, this clamorous; and many\nsuch like differences are assigned by physicians.\n_Madness_.] Madness, frenzy, and melancholy are confounded by Celsus,\nand many writers; others leave out frenzy, and make madness and\nmelancholy but one disease, which [896]Jason Pratensis especially\nlabours, and that they differ only secundam majus or minus, in quantity\nalone, the one being a degree to the other, and both proceeding from\none cause. They differ intenso et remisso gradu, saith [897]Gordonius,\nas the humour is intended or remitted. Of the same mind is\n[898]Areteus, Alexander Tertullianus, Guianerius, Savanarola, Heurnius;\nand Galen himself writes promiscuously of them both by reason of their\naffinity: but most of our neoterics do handle them apart, whom I will\nfollow in this treatise. Madness is therefore defined to be a vehement\ndotage; or raving without a fever, far more violent than melancholy,\nfull of anger and clamour, horrible looks, actions, gestures, troubling\nthe patients with far greater vehemency both of body and mind, without\nall fear and sorrow, with such impetuous force and boldness, that\nsometimes three or four men cannot hold them. Differing only in this\nfrom frenzy, that it is without a fever, and their memory is most part\nbetter. It hath the same causes as the other, as choler adust, and\nblood incensed, brains inflamed, &c. [899]Fracastorius adds, a due\ntime, and full age to this definition, to distinguish it from children,\nand will have it confirmed impotency, to separate it from such as\naccidentally come and go again, as by taking henbane, nightshade, wine,\n&c. Of this fury there be divers kinds; [900]ecstasy, which is familiar\nwith some persons, as Cardan saith of himself, he could be in one when\nhe list; in which the Indian priests deliver their oracles, and the\nwitches in Lapland, as Olaus Magnus writeth, l. 3, cap. 18. Extasi\nomnia praedicere, answer all questions in an ecstasis you will ask;\nwhat your friends do, where they are, how they fare, &c. The other\nspecies of this fury are enthusiasms, revelations, and visions, so\noften mentioned by Gregory and Bede in their works; obsession or\npossession of devils, sibylline prophets, and poetical furies; such as\ncome by eating noxious herbs, tarantulas stinging, &c., which some\nreduce to this. The most known are these, lycanthropia, hydrophobia,\nchorus sancti Viti.\n_Lycanthropia_.] Lycanthropia, which Avicenna calls cucubuth, others\nlupinam insaniam, or wolf-madness, when men run howling about graves\nand fields in the night, and will not be persuaded but that they are\nwolves, or some such beasts. [901]Aetius and [902]Paulus call it a kind\nof melancholy; but I should rather refer it to madness, as most do.\nSome make a doubt of it whether there be any such disease. [903]Donat\nab Altomari saith, that he saw two of them in his time: [904]Wierus\ntells a story of such a one at Padua 1541, that would not believe to\nthe contrary, but that he was a wolf. He hath another instance of a\nSpaniard, who thought himself a bear; [905]Forrestus confirms as much\nby many examples; one amongst the rest of which he was an eyewitness,\nat Alcmaer in Holland, a poor husbandman that still hunted about\ngraves, and kept in churchyards, of a pale, black, ugly, and fearful\nlook. Such belike, or little better, were king Praetus' [906]daughters,\nthat thought themselves kine. And Nebuchadnezzar in Daniel, as some\ninterpreters hold, was only troubled with this kind of madness. This\ndisease perhaps gave occasion to that bold assertion of [907]Pliny,\nsome men were turned into wolves in his time, and from wolves to men\nagain: and to that fable of Pausanias, of a man that was ten years a\nwolf, and afterwards turned to his former shape: to [908]Ovid's tale of\nLycaon, &c. He that is desirous to hear of this disease, or more\nexamples, let him read Austin in his 18th book de Civitate Dei, cap. 5.\nMizaldus, cent. 5. 77. Sckenkius, lib. 1. Hildesheim, spicel. 2. de\nMania. Forrestus lib. 10. de morbis cerebri. Olaus Magnus, Vincentius\nBellavicensis, spec. met. lib. 31. c. 122. Pierius, Bodine, Zuinger,\nZeilger, Peucer, Wierus, Spranger, &c. This malady, saith Avicenna,\ntroubleth men most in February, and is nowadays frequent in Bohemia and\nHungary, according to [909]Heurnius. Scheretzius will have it common in\nLivonia. They lie hid most part all day, and go abroad in the night,\nbarking, howling, at graves and deserts; [910]they have usually hollow\neyes, scabbed legs and thighs, very dry and pale, [911]saith Altomarus;\nhe gives a reason there of all the symptoms, and sets down a brief cure\nof them.\n_Hydrophobia_ is a kind of madness, well known in every village, which\ncomes by the biting of a mad dog, or scratching, saith [912]Aurelianus;\ntouching, or smelling alone sometimes as [913]Sckenkius proves, and is\nincident to many other creatures as well as men: so called because the\nparties affected cannot endure the sight of water, or any liquor,\nsupposing still they see a mad dog in it. And which is more wonderful;\nthough they be very dry, (as in this malady they are) they will rather\ndie than drink: [914]de Venenis Caelius Aurelianus, an ancient writer,\nmakes a doubt whether this Hydrophobia be a passion of the body or the\nmind. The part affected is the brain: the cause, poison that comes from\nthe mad dog, which is so hot and dry, that it consumes all the moisture\nin the body. [915] Hildesheim relates of some that died so mad; and\nbeing cut up, had no water, scarce blood, or any moisture left in them.\nTo such as are so affected, the fear of water begins at fourteen days\nafter they are bitten, to some again not till forty or sixty days\nafter: commonly saith Heurnius, they begin to rave, fly water and\nglasses, to look red, and swell in the face, about twenty days after\n(if some remedy be not taken in the meantime) to lie awake, to be\npensive, sad, to see strange visions, to bark and howl, to fall into a\nswoon, and oftentimes fits of the falling sickness. [916] Some say,\nlittle things like whelps will be seen in their urine. If any of these\nsigns appear, they are past recovery. Many times these symptoms will\nnot appear till six or seven months after, saith [917]Codronchus; and\nsometimes not till seven or eight years, as Guianerius; twelve as\nAlbertus; six or eight months after, as Galen holds. Baldus the great\nlawyer died of it: an Augustine friar, and a woman in Delft, that were\n[918]Forrestus' patients, were miserably consumed with it. The common\ncure in the country (for such at least as dwell near the seaside) is to\nduck them over head and ears in sea water; some use charms: every good\nwife can prescribe medicines. But the best cure to be had in such\ncases, is from the most approved physicians; they that will read of\nthem, may consult with Dioscorides, lib. 6. c. 37, Heurnius,\nHildesheim, Capivaccius, Forrestus, Sckenkius and before all others\nCodronchus an Italian, who hath lately written two exquisite books on\nthe subject.\nChorus sancti Viti, or St. Vitus's dance; the lascivious dance, [919]\nParacelsus calls it, because they that are taken from it, can do\nnothing but dance till they be dead, or cured. It is so called, for\nthat the parties so troubled were wont to go to St. Vitus for help, and\nafter they had danced there awhile, they were [920]certainly freed.\n'Tis strange to hear how long they will dance, and in what manner, over\nstools, forms, tables; even great bellied women sometimes (and yet\nnever hurt their children) will dance so long that they can stir\nneither hand nor foot, but seem to be quite dead. One in red clothes\nthey cannot abide. Music above all things they love, and therefore\nmagistrates in Germany will hire musicians to play to them, and some\nlusty sturdy companions to dance with them. This disease hath been very\ncommon in Germany, as appears by those relations of [921]Sckenkius, and\nParacelsus in his book of Madness, who brags how many several persons\nhe hath cured of it. Felix Plateras de mentis alienat. cap. 3, reports\nof a woman in Basil whom he saw, that danced a whole month together.\nThe Arabians call it a kind of palsy. Bodine in his 5th book de Repub.\ncap. 1, speaks of this infirmity; Monavius in his last epistle to\nScoltizius, and in another to Dudithus, where you may read more of it.\nThe last kind of madness or melancholy, is that demoniacal (if I may so\ncall it) obsession or possession of devils, which Platerus and others\nwould have to be preternatural: stupend things are said of them, their\nactions, gestures, contortions, fasting, prophesying, speaking\nlanguages they were never taught, &c. Many strange stories are related\nof them, which because some will not allow, (for Deacon and Darrel have\nwritten large volumes on this subject pro and con.) I voluntarily omit.\n[922]Fuschius, Institut. lib. 3. sec. 1. cap. 11, Felix Plater,\n[923]Laurentius, add to these another fury that proceeds from love, and\nanother from study, another divine or religious fury; but these more\nproperly belong to melancholy; of all which I will speak [924]apart,\nintending to write a whole book of them.\n\nSUBSECT. V.\u2014_Melancholy in Disposition, improperly so called,\nEquivocations_.\n\nMelancholy, the subject of our present discourse, is either in\ndisposition or habit. In disposition, is that transitory melancholy\nwhich goes and comes upon every small occasion of sorrow, need,\nsickness, trouble, fear, grief, passion, or perturbation of the mind,\nany manner of care, discontent, or thought, which causeth anguish,\ndullness, heaviness and vexation of spirit, any ways opposite to\npleasure, mirth, joy, delight, causing frowardness in us, or a dislike.\nIn which equivocal and improper sense, we call him melancholy that is\ndull, sad, sour, lumpish, ill disposed, solitary, any way moved, or\ndispleased. And from these melancholy dispositions, [925]no man living\nis free, no stoic, none so wise, none so happy, none so patient, so\ngenerous, so godly, so divine, that can vindicate himself; so well\ncomposed, but more or less, some time or other he feels the smart of\nit. Melancholy in this sense is the character of mortality. [926]Man\nthat is born of a woman, is of short continuance, and full of trouble.\nZeno, Cato, Socrates himself, whom [927]Aelian so highly commends for a\nmoderate temper, that nothing could disturb him, but going out, and\ncoming in, still Socrates kept the same serenity of countenance, what\nmisery soever befell him, (if we may believe Plato his disciple) was\nmuch tormented with it. Q. Metellus, in whom [928]Valerius gives\ninstance of all happiness, the most fortunate man then living, born in\nthat most flourishing city of Rome, of noble parentage, a proper man of\nperson, well qualified, healthful, rich, honourable, a senator, a\nconsul, happy in his wife, happy in his children, &c. yet this man was\nnot void of melancholy, he had his share of sorrow. [929]Polycrates\nSamius, that flung his ring into the sea, because he would participate\nof discontent with others, and had it miraculously restored to him\nagain shortly after, by a fish taken as he angled, was not free from\nmelancholy dispositions. No man can cure himself; the very gods had\nbitter pangs, and frequent passions, as their own [930]poets put upon\nthem. In general, [931]as the heaven, so is our life, sometimes fair,\nsometimes overcast, tempestuous, and serene; as in a rose, flowers and\nprickles; in the year itself, a temperate summer sometimes, a hard\nwinter, a drought, and then again pleasant showers: so is our life\nintermixed with joys, hopes, fears, sorrows, calumnies: Invicem cedunt\ndolor et voluptas, there is a succession of pleasure and pain.\n[932]\u2014\u2014\u2014medio de fonte leporum\nSurgit amari aliquid, in ipsis floribus angat.\n\nEven in the midst of laughing there is sorrow, (as [933]Solomon holds):\neven in the midst of all our feasting and jollity, as [934]Austin\ninfers in his Com. on the 41st Psalm, there is grief and discontent.\nInter delicias semper aliquid saevi nos strangulat, for a pint of honey\nthou shalt here likely find a gallon of gall, for a dram of pleasure a\npound of pain, for an inch of mirth an ell of moan; as ivy doth an oak,\nthese miseries encompass our life. And it is most absurd and ridiculous\nfor any mortal man to look for a perpetual tenure of happiness in his\nlife. Nothing so prosperous and pleasant, but it hath [935]some\nbitterness in it, some complaining, some grudging; it is all\n\u03b3\u03bb\u03c5\u03ba\u03cd\u03c0\u03b9\u03ba\u03c1\u03bf\u03bd, a mixed passion, and like a chequer table black and white:\nmen, families, cities, have their falls and wanes; now trines,\nsextiles, then quartiles and oppositions. We are not here as those\nangels, celestial powers and bodies, sun and moon, to finish our course\nwithout all offence, with such constancy, to continue for so many ages:\nbut subject to infirmities, miseries, interrupted, tossed and tumbled\nup and down, carried about with every small blast, often molested and\ndisquieted upon each slender occasion, [936]uncertain, brittle, and so\nis all that we trust unto. [937] And he that knows not this is not\narmed to endure it, is not fit to live in this world (as one condoles\nour time), he knows not the condition of it, where with a reciprocalty,\npleasure and pain are still united, and succeed one another in a ring.\nExi e mundo, get thee gone hence if thou canst not brook it; there is\nno way to avoid it, but to arm thyself with patience, with magnanimity,\nto [938]oppose thyself unto it, to suffer affliction as a good soldier\nof Christ; as [939]Paul adviseth constantly to bear it. But forasmuch\nas so few can embrace this good council of his, or use it aright, but\nrather as so many brute beasts give away to their passion, voluntary\nsubject and precipitate themselves into a labyrinth of cares, woes,\nmiseries, and suffer their souls to be overcome by them, cannot arm\nthemselves with that patience as they ought to do, it falleth out\noftentimes that these dispositions become habits, and many affects\ncontemned (as [940]Seneca notes) make a disease. Even as one\ndistillation, not yet grown to custom, makes a cough; but continual and\ninveterate causeth a consumption of the lungs; so do these our\nmelancholy provocations: and according as the humour itself is\nintended, or remitted in men, as their temperature of body, or rational\nsoul is better able to make resistance; so are they more or less\naffected. For that which is but a flea-biting to one, causeth\ninsufferable torment to another; and which one by his singular\nmoderation, and well-composed carriage can happily overcome, a second\nis no whit able to sustain, but upon every small occasion of\nmisconceived abuse, injury, grief, disgrace, loss, cross, humour, &c.\n(if solitary, or idle) yields so far to passion, that his complexion is\naltered, his digestion hindered, his sleep gone, his spirits obscured,\nand his heart heavy, his hypochondries misaffected; wind, crudity, on a\nsudden overtake him, and he himself overcome with melancholy. As it is\nwith a man imprisoned for debt, if once in the gaol, every creditor\nwill bring his action against him, and there likely hold him. If any\ndiscontent seize upon a patient, in an instant all other perturbations\n(for\u2014qua data porta ruunt) will set upon him, and then like a lame dog\nor broken-winged goose he droops and pines away, and is brought at last\nto that ill habit or malady of melancholy itself. So that as the\nphilosophers make [941]eight degrees of heat and cold, we may make\neighty-eight of melancholy, as the parts affected are diversely seized\nwith it, or have been plunged more or less into this infernal gulf, or\nwaded deeper into it. But all these melancholy fits, howsoever pleasing\nat first, or displeasing, violent and tyrannizing over those whom they\nseize on for the time; yet these fits I say, or men affected, are but\nimproperly so called, because they continue not, but come and go, as by\nsome objects they aye moved. This melancholy of which we are to treat,\nis a habit, mosbus sonticus, or chronicus, a chronic or continuate\ndisease, a settled humour, as [942] Aurelianus and [943]others call it,\nnot errant, but fixed; and as it was long increasing, so now being\n(pleasant, or painful) grown to an habit, it will hardly be removed.\n\nSECT. I. MEMB. II.\n\nSUBSECT. I.\u2014_Digression of Anatomy_.\n\nBefore I proceed to define the disease of melancholy, what it is, or to\ndiscourse farther of it, I hold it not impertinent to make a brief\ndigression of the anatomy of the body and faculties of the soul, for\nthe better understanding of that which is to follow; because many hard\nwords will often occur, as mirach, hypocondries, emerods, &c.,\nimagination, reason, humours, spirits, vital, natural, animal, nerves,\nveins, arteries, chylus, pituita; which by the vulgar will not so\neasily be perceived, what they are, how cited, and to what end they\nserve. And besides, it may peradventure give occasion to some men to\nexamine more accurately, search further into this most excellent\nsubject, and thereupon with that royal [944]prophet to praise God, (for\na man is fearfully and wonderfully made, and curiously wrought) that\nhave time and leisure enough, and are sufficiently informed in all\nother worldly businesses, as to make a good bargain, buy and sell, to\nkeep and make choice of a fair hawk, hound, horse, &c. But for such\nmatters as concern the knowledge of themselves, they are wholly\nignorant and careless; they know not what this body and soul are, how\ncombined, of what parts and faculties they consist, or how a man\ndiffers from a dog. And what can be more ignominious and filthy (as\n[945]Melancthon well inveighs) than for a man not to know the structure\nand composition of his own body, especially since the knowledge of it\ntends so much to the preservation, of his health, and information of\nhis manners? To stir them up therefore to this study, to peruse those\nelaborate works of [946]Galen, Bauhines, Plater, Vesalius, Falopius,\nLaurentius, Remelinus, &c., which have written copiously in Latin; or\nthat which some of our industrious countrymen have done in our mother\ntongue, not long since, as that translation of [947]Columbus and [948]\nMicrocosmographia, in thirteen books, I have made this brief\ndigression. Also because [949]Wecker, [950]Melancthon, [951]Fernelius,\n[952] Fuschius, and those tedious Tracts de Anima (which have more\ncompendiously handled and written of this matter,) are not at all times\nready to be had, to give them some small taste, or notice of the rest,\nlet this epitome suffice.\n\nSUBSECT. II.\u2014_Division of the Body, Humours, Spirits_.\n\nOf the parts of the body there may be many divisions: the most approved\nis that of [953]Laurentius, out of Hippocrates: which is, into parts\ncontained, or containing. Contained, are either humours or spirits.\n_Humours_.] A humour is a liquid or fluent part of the body,\ncomprehended in it, for the preservation of it; and is either innate or\nborn with us, or adventitious and acquisite. The radical or innate, is\ndaily supplied by nourishment, which some call cambium, and make those\nsecondary humours of ros and gluten to maintain it: or acquisite, to\nmaintain these four first primary humours, coming and proceeding from\nthe first concoction in the liver, by which means chylus is excluded.\nSome divide them into profitable and excrementitious. But [954]Crato\nout of Hippocrates will have all four to be juice, and not excrements,\nwithout which no living creature can be sustained: which four, though\nthey be comprehended in the mass of blood, yet they have their several\naffections, by which they are distinguished from one another, and from\nthose adventitious, peccant, or [955]diseased humours, as Melancthon\ncalls them.\n_Blood_.] Blood is a hot, sweet, temperate, red humour, prepared in the\nmesaraic veins, and made of the most temperate parts of the chylus in\nthe liver, whose office is to nourish the whole body, to give it\nstrength and colour, being dispersed by the veins through every part of\nit. And from it spirits are first begotten in the heart, which\nafterwards by the arteries are communicated to the other parts.\nPituita, or phlegm, is a cold and moist humour, begotten of the colder\npart of the chylus (or white juice coming out of the meat digested in\nthe stomach,) in the liver; his office is to nourish and moisten the\nmembers of the body, which as the tongue are moved, that they be not\nover dry.\nCholer, is hot and dry, bitter, begotten of the hotter parts of the\nchylus, and gathered to the gall: it helps the natural heat and senses,\nand serves to the expelling of excrements.\n_Melancholy_.] Melancholy, cold and dry, thick, black, and sour,\nbegotten of the more feculent part of nourishment, and purged from the\nspleen, is a bridle to the other two hot humours, blood and choler,\npreserving them in the blood, and nourishing the bones. These four\nhumours have some analogy with the four elements, and to the four ages\nin man.\n_Serum, Sweat, Tears_.] To these humours you may add serum, which is\nthe matter of urine, and those excrementitious humours of the third\nconcoction, sweat and tears.\n_Spirits_.] Spirit is a most subtle vapour, which is expressed from the\nblood, and the instrument of the soul, to perform all his actions; a\ncommon tie or medium between the body and the soul, as some will have\nit; or as [956]Paracelsus, a fourth soul of itself. Melancthon holds\nthe fountain of those spirits to be the heart, begotten there; and\nafterward conveyed to the brain, they take another nature to them. Of\nthese spirits there be three kinds, according to the three principal\nparts, brain, heart, liver; natural, vital, animal. The natural are\nbegotten in the liver, and thence dispersed through the veins, to\nperform those natural actions. The vital spirits are made in the heart\nof the natural, which by the arteries are transported to all the other\nparts: if the spirits cease, then life ceaseth, as in a syncope or\nswooning. The animal spirits formed of the vital, brought up to the\nbrain, and diffused by the nerves, to the subordinate members, give\nsense and motion to them all.\n\nSUBSECT. III.\u2014_Similar Parts_.\n\n_Similar Parts_] Containing parts, by reason of their more solid\nsubstance, are either homogeneal or heterogeneal, similar or\ndissimilar; so Aristotle divides them, lib. 1, cap. 1, de Hist.\nAnimal.; Laurentius, cap. 20, lib. 1. Similar, or homogeneal, are such\nas, if they be divided, are still severed into parts of the same\nnature, as water into water. Of these some be spermatical, some fleshy\nor carnal. [957]Spermatical are such as are immediately begotten of the\nseed, which are bones, gristles, ligaments, membranes, nerves,\narteries, veins, skins, fibres or strings, fat.\n_Bones_.] The bones are dry and hard, begotten of the thickest of the\nseed, to strengthen and sustain other parts: some say there be 304,\nsome 307, or 313 in man's body. They have no nerves in them, and are\ntherefore without sense.\nA gristle is a substance softer than bone, and harder than the rest,\nflexible, and serves to maintain the parts of motion.\nLigaments are they that tie the bones together, and other parts to the\nbones, with their subserving tendons: membranes' office is to cover the\nrest.\nNerves, or sinews, are membranes without, and full of marrow within;\nthey proceed from the brain, and carry the animal spirits for sense and\nmotion. Of these some be harder, some softer; the softer serve the\nsenses, and there be seven pair of them. The first be the optic nerves,\nby which we see; the second move the eyes; the third pair serve for the\ntongue to taste; the fourth pair for the taste in the palate; the fifth\nbelong to the ears; the sixth pair is most ample, and runs almost over\nall the bowels; the seventh pair moves the tongue. The harder sinews\nserve for the motion of the inner parts, proceeding from the marrow in\nthe back, of whom there be thirty combinations, seven of the neck,\ntwelve of the breast, &c.\n_Arteries_.] Arteries are long and hollow, with a double skin to convey\nthe vital spirit; to discern which the better, they say that Vesalius\nthe anatomist was wont to cut up men alive. [958]They arise in the left\nside of the heart, and are principally two, from which the rest are\nderived, aorta and venosa: aorta is the root of all the other, which\nserve the whole body; the other goes to the lungs, to fetch air to\nrefrigerate the heart.\n_Veins_.] Veins are hollow and round, like pipes, arising from the\nliver, carrying blood and natural spirits; they feed all the parts. Of\nthese there be two chief, _Vena porta_ and _Vena cava_, from which the\nrest are corrivated. That _Vena porta_ is a vein coming from the\nconcave of the liver, and receiving those mesaraical veins, by whom he\ntakes the chylus from the stomach and guts, and conveys it to the\nliver. The other derives blood from the liver to nourish all the other\ndispersed members. The branches of that _Vena porta_ are the mesaraical\nand haemorrhoids. The branches of the _cava_ are inward or outward.\nInward, seminal or emulgent. Outward, in the head, arms, feet, &c., and\nhave several names.\n_Fibrae, Fat, Flesh_.] Fibrae are strings, white and solid, dispersed\nthrough the whole member, and right, oblique, transverse, all which\nhave their several uses. Fat is a similar part, moist, without blood,\ncomposed of the most thick and unctuous matter of the blood. The\n[959]skin covers the rest, and hath cuticulum, or a little skin tinder\nit. Flesh is soft and ruddy, composed of the congealing of blood, &c.\n\nSUBSECT. IV.\u2014_Dissimilar Parts_.\n\nDissimilar parts are those which we call organical, or instrumental,\nand they be inward or outward. The chiefest outward parts are situate\nforward or backward:\u2014forward, the crown and foretop of the head, skull,\nface, forehead, temples, chin, eyes, ears, nose, &c., neck, breast,\nchest, upper and lower part of the belly, hypocondries, navel, groin,\nflank, &c.; backward, the hinder part of the head, back, shoulders,\nsides, loins, hipbones, os sacrum, buttocks, &c. Or joints, arms,\nhands, feet, legs, thighs, knees, &c. Or common to both, which, because\nthey are obvious and well known, I have carelessly repeated, eaque\npraecipua et grandiora tantum; quod reliquum ex libris de anima qui\nvolet, accipiat.\nInward organical parts, which cannot be seen, are divers in number, and\nhave several names, functions, and divisions; but that of\n[960]Laurentius is most notable, into noble or ignoble parts. Of the\nnoble there be three principal parts, to which all the rest belong, and\nwhom they serve\u2014brain, heart, liver; according to whose site, three\nregions, or a threefold division, is made of the whole body. As first\nof the head, in which the animal organs are contained, and brain\nitself, which by his nerves give sense and motion to the rest, and is,\nas it were, a privy counsellor and chancellor to the heart. The second\nregion is the chest, or middle belly, in which the heart as king keeps\nhis court, and by his arteries communicates life to the whole body. The\nthird region is the lower belly, in which the liver resides as a Legat\na latere, with the rest of those natural organs, serving for\nconcoction, nourishment, expelling of excrements. This lower region is\ndistinguished from the upper by the midriff, or diaphragma, and is\nsubdivided again by [961]some into three concavities or regions, upper,\nmiddle, and lower. The upper of the hypocondries, in whose right side\nis the liver, the left the spleen; from which is denominated\nhypochondriacal melancholy. The second of the navel and flanks, divided\nfrom the first by the rim. The last of the water course, which is again\nsubdivided into three other parts. The Arabians make two parts of this\nregion, Epigastrium and Hypogastrium, upper or lower. Epigastrium they\ncall _Mirach_, from whence comes Mirachialis Melancholia, sometimes\nmentioned of them. Of these several regions I will treat in brief\napart; and first of the third region, in which the natural organs are\ncontained.\n_De Anima.\u2014The Lower Region, Natural Organs_.] But you that are readers\nin the meantime, Suppose you were now brought into some sacred temple,\nor majestical palace (as [962]Melancthon saith), to behold not the\nmatter only, but the singular art, workmanship, and counsel of this our\ngreat Creator. And it is a pleasant and profitable speculation, if it\nbe considered aright. The parts of this region, which present\nthemselves to your consideration and view, are such as serve to\nnutrition or generation. Those of nutrition serve to the first or\nsecond concoction; as the oesophagus or gullet, which brings meat and\ndrink into the stomach. The ventricle or stomach, which is seated in\nthe midst of that part of the belly beneath the midriff, the kitchen,\nas it were, of the first concoction, and which turns our meat into\nchylus. It hath two mouths, one above, another beneath. The upper is\nsometimes taken for the stomach itself; the lower and nether door (as\nWecker calls it) is named Pylorus. This stomach is sustained by a large\nkell or caul, called omentum; which some will have the same with\nperitoneum, or rim of the belly. From the stomach to the very fundament\nare produced the guts, or intestina, which serve a little to alter and\ndistribute the chylus, and convey away the excrements. They are divided\ninto small and great, by reason of their site and substance, slender or\nthicker: the slender is duodenum, or whole gut, which is next to the\nstomach, some twelve inches long, saith [963] Fuschius. Jejunum, or\nempty gut, continuate to the other, which hath many mesaraic veins\nannexed to it, which take part of the chylus to the liver from it.\nIlion the third, which consists of many crinkles, which serves with the\nrest to receive, keep, and distribute the chylus from the stomach. The\nthick guts are three, the blind gut, colon, and right gut. The blind is\na thick and short gut, having one mouth, in which the ilium and colon\nmeet: it receives the excrements, and conveys them to the colon. This\ncolon hath many windings, that the excrements pass not away too fast:\nthe right gut is straight, and conveys the excrements to the fundament,\nwhose lower part is bound up with certain muscles called sphincters,\nthat the excrements may be the better contained, until such time as a\nman be willing to go to the stool. In the midst of these guts is\nsituated the mesenterium or midriff, composed of many veins, arteries,\nand much fat, serving chiefly to sustain the guts. All these parts\nserve the first concoction. To the second, which is busied either in\nrefining the good nourishment or expelling the bad, is chiefly\nbelonging the liver, like in colour to congealed blood, the shop of\nblood, situate in the right hypochondry, in figure like to a half-moon,\ngenerosum membrum Melancthon styles it, a generous part; it serves to\nturn the chylus to blood, for the nourishment of the body. The\nexcrements of it are either choleric or watery, which the other\nsubordinate parts convey. The gall placed in the concave of the liver,\nextracts choler to it: the spleen, melancholy; which is situate on the\nleft side, over against the liver, a spongy matter, that draws this\nblack choler to it by a secret virtue, and feeds upon it, conveying the\nrest to the bottom of the stomach, to stir up appetite, or else to the\nguts as an excrement. That watery matter the two kidneys expurgate by\nthose emulgent veins and ureters. The emulgent draw this superfluous\nmoisture from the blood; the two ureters convey it to the bladder,\nwhich, by reason of his site in the lower belly, is apt to receive it,\nhaving two parts, neck and bottom: the bottom holds the water, the neck\nis constringed with a muscle, which, as a porter, keeps the water from\nrunning out against our will.\nMembers of generation are common to both sexes, or peculiar to one;\nwhich, because they are impertinent to my purpose, I do voluntarily\nomit.\n_Middle Region_.] Next in order is the middle region, or chest, which\ncomprehends the vital faculties and parts; which (as I have said) is\nseparated from the lower belly by the diaphragma or midriff, which is a\nskin consisting of many nerves, membranes; and amongst other uses it\nhath, is the instrument of laughing. There is also a certain thin\nmembrane, full of sinews, which covereth the whole chest within, and is\ncalled pleura, the seat of the disease called pleurisy, when it is\ninflamed; some add a third skin, which is termed mediastinus, which\ndivides the chest into two parts, right and left; of this region the\nprincipal part is the heart, which is the seat and fountain of life, of\nheat, of spirits, of pulse and respiration\u2014the sun of our body, the\nking and sole commander of it\u2014the seat and organ of all passions and\naffections. Primum vivens, ultimum moriens, it lives first, dies last\nin all creatures. Of a pyramidical form, and not much unlike to a\npineapple; a part worthy of [964] admiration, that can yield such\nvariety of affections, by whose motion it is dilated or contracted, to\nstir and command the humours in the body. As in sorrow, melancholy; in\nanger, choler; in joy, to send the blood outwardly; in sorrow, to call\nit in; moving the humours, as horses do a chariot. This heart, though\nit be one sole member, yet it may be divided into two creeks right and\nleft. The right is like the moon increasing, bigger than the other\npart, and receives blood from _vena cava_, distributing some of it to\nthe lungs to nourish them; the rest to the left side, to engender\nspirits. The left creek hath the form of a cone, and is the seat of\nlife, which, as a torch doth oil, draws blood unto it, begetting of it\nspirits and fire; and as fire in a torch, so are spirits in the blood;\nand by that great artery called aorta, it sends vital spirits over the\nbody, and takes air from the lungs by that artery which is called\n_venosa_; so that both creeks have their vessels, the right two veins,\nthe left two arteries, besides those two common anfractuous ears, which\nserve them both; the one to hold blood, the other air, for several\nuses. The lungs is a thin spongy part, like an ox hoof, (saith\n[965]Fernelius) the town-clerk or crier, ([966]one terms it) the\ninstrument of voice, as an orator to a king; annexed to the heart, to\nexpress their thoughts by voice. That it is the instrument of voice, is\nmanifest, in that no creature can speak, or utter any voice, which\nwanteth these lights. It is, besides, the instrument of respiration, or\nbreathing; and its office is to cool the heart, by sending air unto it,\nby the venosal artery, which vein comes to the lungs by that _aspera\narteria_ which consists of many gristles, membranes, nerves, taking in\nair at the nose and mouth, and by it likewise exhales the fumes of the\nheart.\nIn the upper region serving the animal faculties, the chief organ is\nthe brain, which is a soft, marrowish, and white substance, engendered\nof the purest part of seed and spirits, included by many skins, and\nseated within the skull or brain pan; and it is the most noble organ\nunder heaven, the dwelling-house and seat of the soul, the habitation\nof wisdom, memory, judgment, reason, and in which man is most like unto\nGod; and therefore nature hath covered it with a skull of hard bone,\nand two skins or membranes, whereof the one is called _dura mater_, or\nmeninx, the other _pia mater_. The dura mater is next to the skull,\nabove the other, which includes and protects the brain. When this is\ntaken away, the pia mater is to be seen, a thin membrane, the next and\nimmediate cover of the brain, and not covering only, but entering into\nit. The brain itself is divided into two parts, the fore and hinder\npart; the fore part is much bigger than the other, which is called the\nlittle brain in respect of it. This fore part hath many concavities\ndistinguished by certain ventricles, which are the receptacles of the\nspirits, brought hither by the arteries from the heart, and are there\nrefined to a more heavenly nature, to perform the actions of the soul.\nOf these ventricles there are three\u2014right, left, and middle. The right\nand left answer to their site, and beget animal spirits; if they be any\nway hurt, sense and motion ceaseth. These ventricles, moreover, are\nheld to be the seat of the common sense. The middle ventricle is a\ncommon concourse and cavity of them both, and hath two passages\u2014the one\nto receive pituita, and the other extends itself to the fourth creek;\nin this they place imagination and cogitation, and so the three\nventricles of the fore part of the brain are used. The fourth creek\nbehind the head is common to the cerebel or little brain, and marrow of\nthe backbone, the last and most solid of all the rest, which receives\nthe animal spirits from the other ventricles, and conveys them to the\nmarrow in the back, and is the place where they say the memory is\nseated.\n\nSUBSECT. V.\u2014_Of the Soul and her Faculties_.\n\nAccording to [967]Aristotle, the soul is defined to be \u1f10\u03bd\u03c4\u03b5\u03bb\u03ad\u03c7\u03b5\u03b9\u03b1,\nperfectio et actus primus corporis organici, vitam habentis in\npotentia: the perfection or first act of an organical body, having\npower of life, which most [968]philosophers approve. But many doubts\narise about the essence, subject, seat, distinction, and subordinate\nfaculties of it. For the essence and particular knowledge, of all other\nthings it is most hard (be it of man or beast) to discern, as\n[969]Aristotle himself, [970]Tully, [971]Picus Mirandula, [972]Tolet,\nand other neoteric philosophers confess:\u2014[973]We can understand all\nthings by her, but what she is we cannot apprehend. Some therefore make\none soul, divided into three principal faculties; others, three\ndistinct souls. Which question of late hath been much controverted by\nPicolomineus and Zabarel. [974] Paracelsus will have four souls, adding\nto the three grand faculties a spiritual soul: which opinion of his,\nCampanella, in his book de sensu rerum [975]much labours to demonstrate\nand prove, because carcasses bleed at the sight of the murderer; with\nmany such arguments And [976]some again, one soul of all creatures\nwhatsoever, differing only in organs; and that beasts have reason as\nwell as men, though, for some defect of organs, not in such measure.\nOthers make a doubt whether it be all in all, and all in every part;\nwhich is amply discussed in Zabarel amongst the rest. The [977]common\ndivision of the soul is into three principal faculties\u2014vegetal,\nsensitive, and rational, which make three distinct kinds of living\ncreatures\u2014vegetal plants, sensible beasts, rational men. How these\nthree principal faculties are distinguished and connected, Humano\ningenio inaccessum videtur, is beyond human capacity, as [978]\nTaurellus, Philip, Flavins, and others suppose. The inferior may be\nalone, but the superior cannot subsist without the other; so sensible\nincludes vegetal, rational both; which are contained in it (saith\nAristotle) ut trigonus in tetragono as a triangle in a quadrangle.\n_Vegetal Soul_.] Vegetal, the first of the three distinct faculties, is\ndefined to be a substantial act of an organical body, by which it is\nnourished, augmented, and begets another like unto itself. In which\ndefinition, three several operations are specified\u2014altrix, auctrix,\nprocreatrix; the first is [979]nutrition, whose object is nourishment,\nmeat, drink, and the like; his organ the liver in sensible creatures;\nin plants, the root or sap. His office is to turn the nutriment into\nthe substance of the body nourished, which he performs by natural heat.\nThis nutritive operation hath four other subordinate functions or\npowers belonging to it\u2014attraction, retention, digestion, expulsion.\n_Attraction_.] [980]Attraction is a ministering faculty, which, as a\nloadstone doth iron, draws meat into the stomach, or as a lamp doth\noil; and this attractive power is very necessary in plants, which suck\nup moisture by the root, as, another mouth, into the sap, as a like\nstomach.\n_Retention_.] Retention keeps it, being attracted unto the stomach,\nuntil such time it be concocted; for if it should pass away straight,\nthe body could not be nourished.\n_Digestion_.] Digestion is performed by natural heat; for as the flame\nof a torch consumes oil, wax, tallow, so doth it alter and digest the\nnutritive matter. Indigestion is opposite unto it, for want of natural\nheat. Of this digestion there be three differences\u2014maturation,\nelixation, assation.\n_Maturation_.] Maturation is especially observed in the fruits of\ntrees; which are then said to be ripe, when the seeds are fit to be\nsown again. Crudity is opposed to it, which gluttons, epicures, and\nidle persons are most subject unto, that use no exercise to stir\nnatural heat, or else choke it, as too much wood puts out a fire.\n_Elixation_.] Elixation is the seething of meat in the stomach, by the\nsaid natural heat, as meat is boiled in a pot; to which corruption or\nputrefaction is opposite.\n_Assation_.] Assation is a concoction of the inward moisture by heat;\nhis opposite is semiustulation.\n_Order of Concoction fourfold_.] Besides these three several operations\nof digestion, there is a fourfold order of concoction:\u2014mastication, or\nchewing in the mouth; chilification of this so chewed meat in the\nstomach; the third is in the liver, to turn this chylus into blood,\ncalled sanguification; the last is assimilation, which is in every\npart.\n_Expulsion_.] Expulsion is a power of nutrition, by which it expels all\nsuperfluous excrements, and relics of meat and drink, by the guts,\nbladder, pores; as by purging, vomiting, spitting, sweating, urine,\nhairs, nails, &c.\n_Augmentation_.] As this nutritive faculty serves to nourish the body,\nso doth the augmenting faculty (the second operation or power of the\nvegetal faculty) to the increasing of it in quantity, according to all\ndimensions, long, broad, thick, and to make it grow till it come to his\ndue proportion and perfect shape; which hath his period of\naugmentation, as of consumption; and that most certain, as the poet\nobserves:\u2014\nStat sua cuique dies, breve et irreparabile tempus\nOmnibus est vitae.\u2014\u2014\u2014\n\nA term of life is set to every man,\nWhich is but short, and pass it no one can.\n\n_Generation_.] The last of these vegetal faculties is generation, which\nbegets another by means of seed, like unto itself, to the perpetual\npreservation of the species. To this faculty they ascribe three\nsubordinate operations:\u2014the first to turn nourishment into seed, &c.\n_Life and Death concomitants of the Vegetal Faculties_.] Necessary\nconcomitants or affections of this vegetal faculty are life and his\nprivation, death. To the preservation of life the natural heat is most\nrequisite, though siccity and humidity, and those first qualities, be\nnot excluded. This heat is likewise in plants, as appears by their\nincreasing, fructifying, &c., though not so easily perceived. In all\nbodies it must have radical [981]moisture to preserve it, that it be\nnot consumed; to which preservation our clime, country, temperature,\nand the good or bad use of those six non-natural things avail much. For\nas this natural heat and moisture decays, so doth our life itself; and\nif not prevented before by some violent accident, or interrupted\nthrough our own default, is in the end dried up by old age, and\nextinguished by death for want of matter, as a lamp for defect of oil\nto maintain it.\n\nSUBSECT. VI.\u2014_Of the sensible Soul_.\n\nNext in order is the sensible faculty, which is as far beyond the other\nin dignity, as a beast is preferred to a plant, having those vegetal\npowers included in it. 'Tis defined an Act of an organical body by\nwhich it lives, hath sense, appetite, judgment, breath, and motion. His\nobject in general is a sensible or passible quality, because the sense\nis affected with it. The general organ is the brain, from which\nprincipally the sensible operations are derived. This sensible soul is\ndivided into two parts, apprehending or moving. By the apprehensive\npower we perceive the species of sensible things present, or absent,\nand retain them as wax doth the print of a seal. By the moving, the\nbody is outwardly carried from one place to another; or inwardly moved\nby spirits and pulse. The apprehensive faculty is subdivided into two\nparts, inward or outward. Outward, as the five senses, of touching,\nhearing, seeing, smelling, tasting, to which you may add Scaliger's\nsixth sense of titillation, if you please; or that of speech, which is\nthe sixth external sense, according to Lullius. Inward are three\u2014common\nsense, phantasy, memory. Those five outward senses have their object in\noutward things only, and such as are present, as the eye sees no colour\nexcept it be at hand, the ear sound. Three of these senses are of\ncommodity, hearing, sight, and smell; two of necessity, touch, and\ntaste, without which we cannot live. Besides, the sensitive power is\nactive or passive. Active in sight, the eye sees the colour; passive\nwhen it is hurt by his object, as the eye by the sunbeams. According to\nthat axiom, visibile forte destruit sensum. [982]Or if the object be\nnot pleasing, as a bad sound to the ear, a stinking smell to the nose,\n&c.\n_Sight_.] Of these five senses, sight is held to be most precious, and\nthe best, and that by reason of his object, it sees the whole body at\nonce. By it we learn, and discern all things, a sense most excellent\nfor use: to the sight three things are required; the object, the organ,\nand the medium. The object in general is visible, or that which is to\nbe seen, as colours, and all shining bodies. The medium is the\nillumination of the air, which comes from [983]light, commonly called\ndiaphanum; for in dark we cannot see. The organ is the eye, and chiefly\nthe apple of it, which by those optic nerves, concurring both in one,\nconveys the sight to the common sense. Between the organ and object a\ntrue distance is required, that it be not too near, or too far off!\nMany excellent questions appertain to this sense, discussed by\nphilosophers: as whether this sight be caused intra mittendo, vel extra\nmittendo, &c., by receiving in the visible species, or sending of them\nout, which [984]Plato, [985]Plutarch, [986]Macrobius, [987]Lactantius\nand others dispute. And, besides, it is the subject of the\nperspectives, of which Alhazen the Arabian, Vitellio, Roger Bacon,\nBaptista Porta, Guidus Ubaldus, Aquilonius, &c., have written whole\nvolumes.\n_Hearing_.] Hearing, a most excellent outward sense, by which we learn\nand get knowledge. His object is sound, or that which is heard; the\nmedium, air; organ, the ear. To the sound, which is a collision of the\nair, three things are required; a body to strike, as the hand of a\nmusician; the body struck, which must be solid and able to resist; as a\nbell, lute-string, not wool, or sponge; the medium, the air; which is\ninward, or outward; the outward being struck or collided by a solid\nbody, still strikes the next air, until it come to that inward natural\nair, which as an exquisite organ is contained in a little skin formed\nlike a drum-head, and struck upon by certain small instruments like\ndrum-sticks, conveys the sound by a pair of nerves, appropriated to\nthat use, to the common sense, as to a judge of sounds. There is great\nvariety and much delight in them; for the knowledge of which, consult\nwith Boethius and other musicians.\n_Smelling_.] Smelling is an outward sense, which apprehends by the\nnostrils drawing in air; and of all the rest it is the weakest sense in\nmen. The organ in the nose, or two small hollow pieces of flesh a\nlittle above it: the medium the air to men, as water to fish: the\nobject, smell, arising from a mixed body resolved, which, whether it be\na quality, fume, vapour, or exhalation, I will not now dispute, or of\ntheir differences, and how they are caused. This sense is an organ of\nhealth, as sight and hearing, saith [988]Agellius, are of discipline;\nand that by avoiding bad smells, as by choosing good, which do as much\nalter and affect the body many times, as diet itself.\n_Taste_.] Taste, a necessary sense, which perceives all savours by the\ntongue and palate, and that by means of a thin spittle, or watery\njuice. His organ is the tongue with his tasting nerves; the medium, a\nwatery juice; the object, taste, or savour, which is a quality in the\njuice, arising from the mixture of things tasted. Some make eight\nspecies or kinds of savour, bitter, sweet, sharp, salt, &c., all which\nsick men (as in an ague) cannot discern, by reason of their organs\nmisaffected.\n_Touching_.] Touch, the last of the senses, and most ignoble, yet of as\ngreat necessity as the other, and of as much pleasure. This sense is\nexquisite in men, and by his nerves dispersed all over the body,\nperceives any tactile quality. His organ the nerves; his object those\nfirst qualities, hot, dry, moist, cold; and those that follow them,\nhard, soft, thick, thin, &c. Many delightsome questions are moved by\nphilosophers about these five senses; their organs, objects, mediums,\nwhich for brevity I omit.\n\nSUBSECT. VII.\u2014_Of the Inward Senses._\n\n_Common Sense_.] Inner senses are three in number, so called, because\nthey be within the brainpan, as common sense, phantasy, memory. Their\nobjects are not only things present, but they perceive the sensible\nspecies of things to come, past, absent, such as were before in the\nsense. This common sense is the judge or moderator of the rest, by whom\nwe discern all differences of objects; for by mine eye I do not know\nthat I see, or by mine ear that I hear, but by my common sense, who\njudgeth of sounds and colours: they are but the organs to bring the\nspecies to be censured; so that all their objects are his, and all\ntheir offices are his. The fore part of the brain is his organ or seat.\n_Phantasy_.] Phantasy, or imagination, which some call estimative, or\ncogitative, (confirmed, saith [989]Fernelius, by frequent meditation,)\nis an inner sense which doth more fully examine the species perceived\nby common sense, of things present or absent, and keeps them longer,\nrecalling them to mind again, or making new of his own. In time of\nsleep this faculty is free, and many times conceive strange, stupend,\nabsurd shapes, as in sick men we commonly observe. His organ is the\nmiddle cell of the brain; his objects all the species communicated to\nhim by the common sense, by comparison of which he feigns infinite\nother unto himself. In melancholy men this faculty is most powerful and\nstrong, and often hurts, producing many monstrous and prodigious\nthings, especially if it be stirred up by some terrible object,\npresented to it from common sense or memory. In poets and painters\nimagination forcibly works, as appears by their several fictions,\nantics, images: as Ovid's house of sleep, Psyche's palace in Apuleius,\n&c. In men it is subject and governed by reason, or at least should be;\nbut in brutes it hath no superior, and is ratio brutorum, all the\nreason they have.\n_Memory_.] Memory lays up all the species which the senses have brought\nin, and records them as a good register, that they may be forthcoming\nwhen they are called for by phantasy and reason. His object is the same\nwith phantasy, his seat and organ the back part of the brain.\n_Affections of the Senses, sleep and waking._] The affections of these\nsenses are sleep and waking, common to all sensible creatures. Sleep is\na rest or binding of the outward senses, and of the common sense, for\nthe preservation of body and soul (as Scaliger [990]defines it); for\nwhen the common sense resteth, the outward senses rest also. The\nphantasy alone is free, and his commander reason: as appears by those\nimaginary dreams, which are of divers kinds, natural, divine,\ndemoniacal, &c., which vary according to humours, diet, actions,\nobjects, &c., of which Artemidorus, Cardanus, and Sambucus, with their\nseveral interpretators, have written great volumes. This litigation of\nsenses proceeds from an inhibition of spirits, the way being stopped by\nwhich they should come; this stopping is caused of vapours arising out\nof the stomach, filling the nerves, by which the spirits should be\nconveyed. When these vapours are spent, the passage is open, and the\nspirits perform their accustomed duties: so that waking is the action\nand motion of the senses, which the spirits dispersed over all parts\ncause.\n\nSUBSECT. VIII.\u2014_Of the Moving Faculty_.\n\n_Appetite_] This moving faculty is the other power of the sensitive\nsoul, which causeth all those inward and outward animal motions in the\nbody. It is divided into two faculties, the power of appetite, and of\nmoving from place to place. This of appetite is threefold, so some will\nhave it; natural, as it signifies any such inclination, as of a stone\nto fall downward, and such actions as retention, expulsion, which\ndepend not on sense, but are vegetal, as the appetite of meat and\ndrink; hunger and thirst. Sensitive is common to men and brutes.\nVoluntary, the third, or intellective, which commands the other two in\nmen, and is a curb unto them, or at least should be, but for the most\npart is captivated and overruled by them; and men are led like beasts\nby sense, giving reins to their concupiscence and several lusts. For by\nthis appetite the soul is led or inclined to follow that good which the\nsenses shall approve, or avoid that which they hold evil: his object\nbeing good or evil, the one he embraceth, the other he rejecteth;\naccording to that aphorism, Omnia appetunt bonum, all things seek their\nown good, or at least seeming good. This power is inseparable from\nsense, for where sense is, there are likewise pleasure and pain. His\norgan is the same with the common sense, and is divided into two\npowers, or inclinations, concupiscible or irascible: or (as one [991]\ntranslates it) coveting, anger invading, or impugning. Concupiscible\ncovets always pleasant and delightsome things, and abhors that which is\ndistasteful, harsh, and unpleasant. Irascible, quasi [992] aversans per\niram et odium, as avoiding it with anger and indignation. All\naffections and perturbations arise out of these two fountains, which,\nalthough the stoics make light of, we hold natural, and not to be\nresisted. The good affections are caused by some object of the same\nnature; and if present, they procure joy, which dilates the heart, and\npreserves the body: if absent, they cause hope, love, desire, and\nconcupiscence. The bad are simple or mixed: simple for some bad object\npresent, as sorrow, which contracts the heart, macerates the soul,\nsubverts the good estate of the body, hindering all the operations of\nit, causing melancholy, and many times death itself; or future, as\nfear. Out of these two arise those mixed affections and passions of\nanger, which is a desire of revenge; hatred, which is inveterate anger;\nzeal, which is offended with him who hurts that he loves; and\n\u1f10\u03c0\u03b9\u03ba\u03b1\u03b9\u03c1\u03b5\u03ba\u03b1\u03ba\u03af\u03b1, a compound affection of joy and hate, when we rejoice at\nother men's mischief, and are grieved at their prosperity; pride,\nself-love, emulation, envy, shame, &c., of which elsewhere.\n_Moving from place to place_, is a faculty necessarily following the\nother. For in vain were it otherwise to desire and to abhor, if we had\nnot likewise power to prosecute or eschew, by moving the body from\nplace to place: by this faculty therefore we locally move the body, or\nany part of it, and go from one place to another. To the better\nperformance of which, three things are requisite: that which moves; by\nwhat it moves; that which is moved. That which moves, is either the\nefficient cause, or end. The end is the object, which is desired or\neschewed; as in a dog to catch a hare, &c. The efficient cause in man\nis reason, or his subordinate phantasy, which apprehends good or bad\nobjects: in brutes imagination alone, which moves the appetite, the\nappetite this faculty, which by an admirable league of nature, and by\nmeditation of the spirit, commands the organ by which it moves: and\nthat consists of nerves, muscles, cords, dispersed through the whole\nbody, contracted and relaxed as the spirits will, which move the\nmuscles, or [993]nerves in the midst of them, and draw the cord, and so\nper consequens the joint, to the place intended. That which is moved,\nis the body or some member apt to move. The motion of the body is\ndivers, as going, running, leaping, dancing, sitting, and such like,\nreferred to the predicament of situs. Worms creep, birds fly, fishes\nswim; and so of parts, the chief of which is respiration or breathing,\nand is thus performed. The outward air is drawn in by the vocal artery,\nand sent by mediation of the midriff to the lungs, which, dilating\nthemselves as a pair of bellows, reciprocally fetch it in, and send it\nout to the heart to cool it; and from thence now being hot, convey it\nagain, still taking in fresh. Such a like motion is that of the pulse,\nof which, because many have written whole books, I will say nothing.\n\nSUBSECT. IX.\u2014_Of the Rational Soul._\n\nIn the precedent subsections I have anatomised those inferior faculties\nof the soul; the rational remaineth, a pleasant, but a doubtful subject\n(as [994]one terms it), and with the like brevity to be discussed. Many\nerroneous opinions are about the essence and original of it; whether it\nbe fire, as Zeno held; harmony, as Aristoxenus; number, as Xenocrates;\nwhether it be organical, or inorganical; seated in the brain, heart or\nblood; mortal or immortal; how it comes into the body. Some hold that\nit is ex traduce, as Phil. 1. de Anima, Tertullian, Lactantius de\nopific. Dei, cap. 19. Hugo, lib. de Spiritu et Anima, Vincentius\nBellavic. spec. natural. lib. 23. cap. 2. et 11. Hippocrates, Avicenna,\nand many [995] late writers; that one man begets another, body and\nsoul; or as a candle from a candle, to be produced from the seed:\notherwise, say they, a man begets but half a man, and is worse than a\nbeast that begets both matter and form; and, besides, the three\nfaculties of the soul must be together infused, which is most absurd as\nthey hold, because in beasts they are begot, the two inferior I mean,\nand may not be well separated in men. [996] Galen supposeth the soul\ncrasin esse, to be the temperature itself; Trismegistus, Musaeus,\nOrpheus, Homer, Pindarus, Phaerecides Syrus, Epictetus, with the\nChaldees and Egyptians, affirmed the soul to be immortal, as did those\nBritish [997]Druids of old. The [998]Pythagoreans defend\nMetempsychosis; and Palingenesia, that souls go from one body to\nanother, epota prius Lethes unda, as men into wolves, bears, dogs,\nhogs, as they were inclined in their lives, or participated in\nconditions:\n[999]\u2014\u2014\u2014inque ferinas\nPossumus ire domus, pecudumque in corpora condi.\n\n[1000]Lucian's cock was first Euphorbus, a captain:\nIlle ego (nam memini) Trojani tempore belli,\nPanthoides Euphorbus eram,\n\na horse, a man, a sponge. [1001]Julian the Apostate thought Alexander's\nsoul was descended into his body: Plato in Timaeo, and in his Phaedon,\n(for aught I can perceive,) differs not much from this opinion, that it\nwas from God at first, and knew all, but being enclosed in the body, it\nforgets, and learns anew, which he calls reminiscentia, or recalling,\nand that it was put into the body for a punishment; and thence it goes\ninto a beast's, or man's, as appears by his pleasant fiction de\nsortitione animarum, lib. 10. de rep. and after [1002]ten thousand\nyears is to return into the former body again,\n[1003]\u2014\u2014\u2014post varios annos, per mille figuras,\nRursus ad humanae fertur primordia vitae.\n\nOthers deny the immortality of it, which Pomponatus of Padua decided\nout of Aristotle not long since, Plinias Avunculus, cap. 1. lib. 2, et\nlib. 7. cap. 55; Seneca, lib. 7. epist. ad Lucilium, epist. 55;\nDicearchus in Tull. Tusc. Epicurus, Aratus, Hippocrates, Galen,\nLucretius, lib. 1.\n(Praeterea gigni pariter cum corpore, et una\nCresere sentimus, pariterque senescere mentem.)[1004]\n\nAverroes, and I know not how many Neoterics. [1005]This question of the\nimmortality of the soul, is diversely and wonderfully impugned and\ndisputed, especially among the Italians of late, saith Jab. Colerus,\nlib. de immort. animae, cap. 1. The popes themselves have doubted of\nit: Leo Decimus, that Epicurean pope, as [1006]some record of him,\ncaused this question to be discussed pro and con before him, and\nconcluded at last, as a profane and atheistical moderator, with that\nverse of Cornelius Gallus, Et redit in nihilum, quod fuit ante nihil.\nIt began of nothing, and in nothing it ends. Zeno and his Stoics, as\n[1007]Austin quotes him, supposed the soul so long to continue, till\nthe body was fully putrified, and resolved into materia prima: but\nafter that, in fumos evanescere, to be extinguished and vanished; and\nin the meantime, whilst the body was consuming, it wandered all abroad,\net e longinquo multa annunciare, and (as that Clazomenian Hermotimus\naverred) saw pretty visions, and suffered I know not what. [1008]Errant\nexangues sine corpore et ossibus umbrae.\nOthers grant the immortality thereof, but they make many fabulous\nfictions in the meantime of it, after the departure from the body: like\nPlato's Elysian fields, and that Turkey paradise. The souls of good men\nthey deified; the bad (saith [1009]Austin) became devils, as they\nsupposed; with many such absurd tenets, which he hath confuted.\nHierome, Austin, and other Fathers of the church, hold that the soul is\nimmortal, created of nothing, and so infused into the child or embryo\nin his mother's womb, six months after the [1010]conception; not as\nthose of brutes, which are ex traduce, and dying with them vanish into\nnothing. To whose divine treatises, and to the Scriptures themselves, I\nrejourn all such atheistical spirits, as Tully did Atticus, doubting of\nthis point, to Plato's Phaedon. Or if they desire philosophical proofs\nand demonstrations, I refer them to Niphus, Nic. Faventinus' tracts of\nthis subject. To Fran. and John Picus in digress: sup. 3. de Anima,\nTholosanus, Eugubinus, To. Soto, Canas, Thomas, Peresius, Dandinus,\nColerus, to that elaborate tract in Zanchius, to Tolet's Sixty Reasons,\nand Lessius' Twenty-two Arguments, to prove the immortality of the\nsoul. Campanella, lib. de sensu rerum, is large in the same discourse,\nAlbertinus the Schoolman, Jacob. Nactantus, tom. 2. op. handleth it in\nfour questions, Antony Brunus, Aonius Palearius, Marinus Marcennus,\nwith many others. This reasonable soul, which Austin calls a spiritual\nsubstance moving itself, is defined by philosophers to be the first\nsubstantial act of a natural, humane, organical body, by which a man\nlives, perceives, and understands, freely doing all things, and with\nelection. Out of which definition we may gather, that this rational\nsoul includes the powers, and performs the duties of the two other,\nwhich are contained in it, and all three faculties make one soul, which\nis inorganical of itself, although it be in all parts, and incorporeal,\nusing their organs, and working by them. It is divided into two chief\nparts, differing in office only, not in essence. The understanding,\nwhich is the rational power apprehending; the will, which is the\nrational power moving: to which two, all the other rational powers are\nsubject and reduced.\n\nSUBSECT. X.\u2014_Of the Understanding_.\n\nUnderstanding is a power of the soul, [1011]by which we perceive, know,\nremember, and judge as well singulars, as universals, having certain\ninnate notices or beginnings of arts, a reflecting action, by which it\njudgeth of his own doings, and examines them. Out of this definition\n(besides his chief office, which is to apprehend, judge all that he\nperforms, without the help of any instruments or organs) three\ndifferences appear betwixt a man and a beast. As first, the sense only\ncomprehends singularities, the understanding universalities. Secondly,\nthe sense hath no innate notions. Thirdly, brutes cannot reflect upon\nthemselves. Bees indeed make neat and curious works, and many other\ncreatures besides; but when they have done, they cannot judge of them.\nHis object is God, ens, all nature, and whatsoever is to be understood:\nwhich successively it apprehends. The object first moving the\nunderstanding, is some sensible thing; after by discoursing, the mind\nfinds out the corporeal substance, and from thence the spiritual. His\nactions (some say) are apprehension, composition, division,\ndiscoursing, reasoning, memory, which some include in invention, and\njudgment. The common divisions are of the understanding, agent, and\npatient; speculative, and practical; in habit, or in act; simple, or\ncompound. The agent is that which is called the wit of man, acumen or\nsubtlety, sharpness of invention, when he doth invent of himself\nwithout a teacher, or learns anew, which abstracts those intelligible\nspecies from the phantasy, and transfers them to the passive\nunderstanding, [1012] because there is nothing in the understanding,\nwhich was not first in the sense. That which the imagination hath taken\nfrom the sense, this agent judgeth of, whether it be true or false; and\nbeing so judged he commits it to the passible to be kept. The agent is\na doctor or teacher, the passive a scholar; and his office is to keep\nand further judge of such things as are committed to his charge; as a\nbare and rased table at first, capable of all forms and notions. Now\nthese notions are twofold, actions or habits: actions, by which we take\nnotions of, and perceive things; habits, which are durable lights and\nnotions, which we may use when we will. Some reckon up eight kinds of\nthem, sense, experience, intelligence, faith, suspicion, error,\nopinion, science; to which are added art, prudency, wisdom: as also\n[1013]synteresis, dictamen rationis, conscience; so that in all there\nbe fourteen species of the understanding, of which some are innate, as\nthe three last mentioned; the other are gotten by doctrine, learning,\nand use. Plato will have all to be innate: Aristotle reckons up but\nfive intellectual habits; two practical, as prudency, whose end is to\npractise; to fabricate; wisdom to comprehend the use and experiments of\nall notions and habits whatsoever. Which division of Aristotle (if it\nbe considered aright) is all one with the precedent; for three being\ninnate, and five acquisite, the rest are improper, imperfect, and in a\nmore strict examination excluded. Of all these I should more amply\ndilate, but my subject will not permit. Three of them I will only point\nat, as more necessary to my following discourse.\nSynteresis, or the purer part of the conscience, is an innate habit,\nand doth signify a conversation of the knowledge of the law of God and\nNature, to know good or evil. And (as our divines hold) it is rather in\nthe understanding than in the will. This makes the major proposition in\na practical syllogism. The dictamen rationis is that which doth\nadmonish us to do good or evil, and is the minor in the syllogism. The\nconscience is that which approves good or evil, justifying or\ncondemning our actions, and is the conclusion of the syllogism: as in\nthat familiar example of Regulus the Roman, taken prisoner by the\nCarthaginians, and suffered to go to Rome, on that condition he should\nreturn again, or pay so much for his ransom. The synteresis proposeth\nthe question; his word, oath, promise, is to be religiously kept,\nalthough to his enemy, and that by the law of nature. [1014]Do not that\nto another which thou wouldst not have done to thyself. Dictamen\napplies it to him, and dictates this or the like: Regulus, thou wouldst\nnot another man should falsify his oath, or break promise with thee:\nconscience concludes, therefore, Regulus, thou dost well to perform thy\npromise, and oughtest to keep thine oath. More of this in Religious\nMelancholy.\n\nSUBSECT. XI.\u2014_Of the Will_.\n\nWill is the other power of the rational soul, [1015]which covets or\navoids such things as have been before judged and apprehended by the\nunderstanding. If good, it approves; if evil, it abhors it: so that his\nobject is either good or evil. Aristotle calls this our rational\nappetite; for as, in the sensitive, we are moved to good or bad by our\nappetite, ruled and directed by sense; so in this we are carried by\nreason. Besides, the sensitive appetite hath a particular object, good\nor bad; this an universal, immaterial: that respects only things\ndelectable and pleasant; this honest. Again, they differ in liberty.\nThe sensual appetite seeing an object, if it be a convenient good,\ncannot but desire it; if evil, avoid it: but this is free in his\nessence, [1016]much now depraved, obscured, and fallen from his first\nperfection; yet in some of his operations still free, as to go, walk,\nmove at his pleasure, and to choose whether it will do or not do, steal\nor not steal. Otherwise, in vain were laws, deliberations,\nexhortations, counsels, precepts, rewards, promises, threats and\npunishments: and God should be the author of sin. But in [1017]\nspiritual things we will no good, prone to evil (except we be\nregenerate, and led by the Spirit), we are egged on by our natural\nconcupiscence, and there is \u1f00\u03c4\u03b1\u03be\u03af\u03b1, a confusion in our powers,\n[1018]our whole will is averse from God and his law, not in natural\nthings only, as to eat and drink, lust, to which we are led headlong by\nour temperature and inordinate appetite,\n[1019]Nec nos obniti contra, nec tendere tantum\nSufficimus,\u2014\n\nwe cannot resist, our concupiscence is originally bad, our heart evil,\nthe seat of our affections captivates and enforceth our will. So that\nin voluntary things we are averse from God and goodness, bad by nature,\nby [1020]ignorance worse, by art, discipline, custom, we get many bad\nhabits: suffering them to domineer and tyrannise over us; and the devil\nis still ready at hand with his evil suggestions, to tempt our depraved\nwill to some ill-disposed action, to precipitate us to destruction,\nexcept our will be swayed and counterpoised again with some divine\nprecepts, and good motions of the spirit, which many times restrain,\nhinder and check us, when we are in the full career of our dissolute\ncourses. So David corrected himself, when he had Saul at a vantage.\nRevenge and malice were as two violent oppugners on the one side; but\nhonesty, religion, fear of God, withheld him on the other.\nThe actions of the will are velle and nolle, to will and nill: which\ntwo words comprehend all, and they are good or bad, accordingly as they\nare directed, and some of them freely performed by himself; although\nthe stoics absolutely deny it, and will have all things inevitably done\nby destiny, imposing a fatal necessity upon us, which we may not\nresist; yet we say that our will is free in respect of us, and things\ncontingent, howsoever in respect of God's determinate counsel, they are\ninevitable and necessary. Some other actions of the will are performed\nby the inferior powers, which obey him, as the sensitive and moving\nappetite; as to open our eyes, to go hither and thither, not to touch a\nbook, to speak fair or foul: but this appetite is many times rebellious\nin us, and will not be contained within the lists of sobriety and\ntemperance. It was (as I said) once well agreeing with reason, and\nthere was an excellent consent and harmony between them, but that is\nnow dissolved, they often jar, reason is overborne by passion: Fertur\nequis auriga, nec audit currus habenas, as so many wild horses run away\nwith a chariot, and will not be curbed. We know many times what is\ngood, but will not do it, as she said,\n[1021]Trahit invitum nova vis, aliudque cupido,\nMens aliud suadet,\u2014\u2014\u2014\n\nLust counsels one thing, reason another, there is a new reluctancy in\nmen. [1022]Odi, nec possum, cupiens non esse, quod odi. We cannot\nresist, but as Phaedra confessed to her nurse, [1023]quae loqueris,\nvera sunt, sed furor suggerit sequi pejora: she said well and true, she\ndid acknowledge it, but headstrong passion and fury made her to do that\nwhich was opposite. So David knew the filthiness of his fact, what a\nloathsome, foul, crying sin adultery was, yet notwithstanding he would\ncommit murder, and take away another man's wife, enforced against\nreason, religion, to follow his appetite.\nThose natural and vegetal powers are not commanded by will at all; for\nwho can add one cubit to his stature? These other may, but are not: and\nthence come all those headstrong passions, violent perturbations of the\nmind; and many times vicious habits, customs, feral diseases; because\nwe give so much way to our appetite, and follow our inclination, like\nso many beasts. The principal habits are two in number, virtue and\nvice, whose peculiar definitions, descriptions, differences, and kinds,\nare handled at large in the ethics, and are, indeed, the subject of\nmoral philosophy.\n\nMEMB. III.\n\nSUBSECT. I.\u2014_Definition of Melancholy, Name, Difference_.\n\nHaving thus briefly anatomised the body and soul of man, as a\npreparative to the rest; I may now freely proceed to treat of my\nintended object, to most men's capacity; and after many ambages,\nperspicuously define what this melancholy is, show his name and\ndifferences. The name is imposed from the matter, and disease\ndenominated from the material cause: as Bruel observes, \u039c\u03b5\u03bb\u03b1\u03bd\u03c7\u03bf\u03bb\u03af\u03b1\nquasi \u039c\u03b5\u03bb\u03b1\u03b9\u03bd\u03b1\u03c7\u03cc\u03bb\u03b7, from black choler. And whether it be a cause or an\neffect, a disease or symptom, let Donatus Altomarus and Salvianus\ndecide; I will not contend about it. It hath several descriptions,\nnotations, and definitions. [1024]Fracastorius, in his second book of\nintellect, calls those melancholy, whom abundance of that same depraved\nhumour of black choler hath so misaffected, that they become mad\nthence, and dote in most things, or in all, belonging to election,\nwill, or other manifest operations of the understanding. [1025]\nMelanelius out of Galen, Ruffus, Aetius, describe it to be a bad and\npeevish disease, which makes men degenerate into beasts: Galen, a\nprivation or infection of the middle cell of the head, &c. defining it\nfrom the part affected, which [1026]Hercules de Saxonia approves, lib.\n1. cap. 16. calling it a depravation of the principal function:\nFuschius, lib. 1. cap. 23. Arnoldus Breviar. lib. 1. cap. 18.\nGuianerius, and others: By reason of black choler, Paulus adds.\nHalyabbas simply calls it a commotion of the mind. Aretaeus, [1027]a\nperpetual anguish of the soul, fastened on one thing, without an ague;\nwhich definition of his, Mercurialis de affect. cap. lib. 1. cap. 10.\ntaxeth: but Aelianus Montaltus defends, lib. de morb. cap. 1. de Melan.\nfor sufficient and good. The common sort define it to be a kind of\ndotage without a fever, having for his ordinary companions, fear and\nsadness, without any apparent occasion. So doth Laurentius, cap. 4.\nPiso. lib. 1. cap. 43. Donatus Altomarus, cap. 7. art. medic.\nJacchinus, in com. in lib. 9. Rhasis ad Almansor, cap. 15. Valesius,\nexerc. 17. Fuschius, institut. 3. sec. 1. c. 11. &c. which common\ndefinition, howsoever approved by most, [1028]Hercules de Saxonia will\nnot allow of, nor David Crucius, Theat. morb. Herm. lib. 2. cap. 6. he\nholds it insufficient: as [1029]rather showing what it is not, than\nwhat it is: as omitting the specific difference, the phantasy and\nbrain: but I descend to particulars. The summum genus is dotage, or\nanguish of the mind, saith Aretaeus; of the principal parts, Hercules\nde Saxonia adds, to distinguish it from cramp and palsy, and such\ndiseases as belong to the outward sense and motions [depraved] [1030]to\ndistinguish it from folly and madness (which Montaltus makes angor\nanimi, to separate) in which those functions are not depraved, but\nrather abolished; [without an ague] is added by all, to sever it from\nfrenzy, and that melancholy which is in a pestilent fever. (Fear and\nsorrow) make it differ from madness: [without a cause] is lastly\ninserted, to specify it from all other ordinary passions of [fear and\nsorrow.] We properly call that dotage, as [1031]Laurentius interprets\nit, when some one principal faculty of the mind, as imagination, or\nreason, is corrupted, as all melancholy persons have. It is without a\nfever, because the humour is most part cold and dry, contrary to\nputrefaction. Fear and sorrow are the true characters and inseparable\ncompanions of most melancholy, not all, as Her. de Saxonia, Tract. de\nposthumo de Melancholia, cap. 2. well excepts; for to some it is most\npleasant, as to such as laugh most part; some are bold again, and free\nfrom all manner of fear and grief, as hereafter shall be declared.\n\nSUBSECT. II.\u2014_Of the part affected. Affection. Parties affected_.\n\nSome difference I find amongst writers, about the principal part\naffected in this disease, whether it be the brain, or heart, or some\nother member. Most are of opinion that it is the brain: for being a\nkind of dotage, it cannot otherwise be but that the brain must be\naffected, as a similar part, be it by [1032]consent or essence, not in\nhis ventricles, or any obstructions in them, for then it would be an\napoplexy, or epilepsy, as [1033]Laurentius well observes, but in a\ncold, dry distemperature of it in his substance, which is corrupt and\nbecome too cold, or too dry, or else too hot, as in madmen, and such as\nare inclined to it: and this [1034] Hippocrates confirms, Galen, the\nArabians, and most of our new writers. Marcus de Oddis (in a\nconsultation of his, quoted by [1035]Hildesheim) and five others there\ncited are of the contrary part; because fear and sorrow, which are\npassions, be seated in the heart. But this objection is sufficiently\nanswered by [1036]Montaltus, who doth not deny that the heart is\naffected (as [1037]Melanelius proves out of Galen) by reason of his\nvicinity, and so is the midriff and many other parts. They do compati,\nand have a fellow feeling by the law of nature: but forasmuch as this\nmalady is caused by precedent imagination, with the appetite, to whom\nspirits obey, and are subject to those principal parts, the brain must\nneeds primarily be misaffected, as the seat of reason; and then the\nheart, as the seat of affection. [1038]Capivaccius and Mercurialis have\ncopiously discussed this question, and both conclude the subject is the\ninner brain, and from thence it is communicated to the heart and other\ninferior parts, which sympathise and are much troubled, especially when\nit comes by consent, and is caused by reason of the stomach, or mirach,\nas the Arabians term it, whole body, liver, or [1039]spleen, which are\nseldom free, pylorus, mesaraic veins, &c. For our body is like a clock,\nif one wheel be amiss, all the rest are disordered; the whole fabric\nsuffers: with such admirable art and harmony is a man composed, such\nexcellent proportion, as Ludovicus Vives in his Fable of Man hath\nelegantly declared.\nAs many doubts almost arise about the [1040]affection, whether it be\nimagination or reason alone, or both, Hercules de Saxonia proves it out\nof Galen, Aetius, and Altomarus, that the sole fault is in\n[1041]imagination. Bruel is of the same mind: Montaltus in his 2 cap.\nof Melancholy confutes this tenet of theirs, and illustrates the\ncontrary by many examples: as of him that thought himself a shellfish,\nof a nun, and of a desperate monk that would not be persuaded but that\nhe was damned; reason was in fault as well as imagination, which did\nnot correct this error: they make away themselves oftentimes, and\nsuppose many absurd and ridiculous things. Why doth not reason detect\nthe fallacy, settle and persuade, if she be free? [1042]Avicenna\ntherefore holds both corrupt, to whom most Arabians subscribe. The same\nis maintained by [1043]Areteus, [1044]Gorgonius, Guianerius, &c. To end\nthe controversy, no man doubts of imagination, but that it is hurt and\nmisaffected here; for the other I determine with [1045] Albertinus\nBottonus, a doctor of Padua, that it is first in imagination, and\nafterwards in reason; if the disease be inveterate, or as it is more or\nless of continuance; but by accident, as [1046]Herc. de Saxonia adds;\nfaith, opinion, discourse, ratiocination, are all accidentally depraved\nby the default of imagination.\n_Parties affected_.] To the part affected, I may here add the parties,\nwhich shall be more opportunely spoken of elsewhere, now only\nsignified. Such as have the moon, Saturn, Mercury misaffected in their\ngenitures, such as live in over cold or over hot climes: such as are\nborn of melancholy parents; as offend in those six non-natural things,\nare black, or of a high sanguine complexion, [1047]that have little\nheads, that have a hot heart, moist brain, hot liver and cold stomach,\nhave been long sick: such as are solitary by nature, great students,\ngiven to much contemplation, lead a life out of action, are most\nsubject to melancholy. Of sexes both, but men more often; yet\n[1048]women misaffected are far more violent, and grievously troubled.\nOf seasons of the year, the autumn is most melancholy. Of peculiar\ntimes: old age, from which natural melancholy is almost an inseparable\naccident; but this artificial malady is more frequent in such as are of\na [1049]middle age. Some assign 40 years, Gariopontus 30. Jubertus\nexcepts neither young nor old from this adventitious. Daniel Sennertus\ninvolves all of all sorts, out of common experience, [1050]in omnibus\nomnino corporibus cujuscunque constitutionis dominatar. Aetius and\nAretius [1051]ascribe into the number not only [1052]discontented,\npassionate, and miserable persons, swarthy, black; but such as are most\nmerry and pleasant, scoffers, and high coloured. Generally, saith\nRhasis, [1053]the finest wits and most generous spirits, are before\nother obnoxious to it; I cannot except any complexion, any condition,\nsex, or age, but [1054]fools and stoics, which, according to\n[1055]Synesius, are never troubled with any manner of passion, but as\nAnacreon's cicada, sine sanguine et dolore; similes fere diis sunt.\nErasmus vindicates fools from this melancholy catalogue, because they\nhave most part moist brains and light hearts; [1056]they are free from\nambition, envy, shame and fear; they are neither troubled in\nconscience, nor macerated with cares, to which our whole life is most\nsubject.\n\nSUBSECT. III.\u2014_Of the Matter of Melancholy_.\n\nOf the matter of melancholy, there is much question betwixt Avicen and\nGalen, as you may read in [1057]Cardan's Contradictions,\n[1058]Valesius' Controversies, Montanus, Prosper Calenus, Capivaccius,\n[1059]Bright, [1060]Ficinus, that have written either whole tracts, or\ncopiously of it, in their several treatises of this subject. [1061]What\nthis humour is, or whence it proceeds, how it is engendered in the\nbody, neither Galen, nor any old writer hath sufficiently discussed, as\nJacchinus thinks: the Neoterics cannot agree. Montanus, in his\nConsultations, holds melancholy to be material or immaterial: and so\ndoth Arculanus: the material is one of the four humours before\nmentioned, and natural. The immaterial or adventitious, acquisite,\nredundant, unnatural, artificial; which [1062] Hercules de Saxonia will\nhave reside in the spirits alone, and to proceed from a hot, cold, dry,\nmoist distemperature, which, without matter, alter the brain and\nfunctions of it. Paracelsus wholly rejects and derides this division of\nfour humours and complexions, but our Galenists generally approve of\nit, subscribing to this opinion of Montanus.\nThis material melancholy is either simple or mixed; offending in\nquantity or quality, varying according to his place, where it settleth,\nas brain, spleen, mesaraic veins, heart, womb, and stomach; or\ndiffering according to the mixture of those natural humours amongst\nthemselves, or four unnatural adust humours, as they are diversely\ntempered and mingled. If natural melancholy abound in the body, which\nis cold and dry, so that it be more [1063]than the body is well able to\nbear, it must needs be distempered, saith Faventius, and diseased; and\nso the other, if it be depraved, whether it arise from that other\nmelancholy of choler adust, or from blood, produceth the like effects,\nand is, as Montaltus contends, if it come by adustion of humours, most\npart hot and dry. Some difference I find, whether this melancholy\nmatter may be engendered of all four humours, about the colour and\ntemper of it. Galen holds it may be engendered of three alone,\nexcluding phlegm, or pituita, whose true assertion [1064]Valesius and\nMenardus stiffly maintain, and so doth [1065]Fuschius, Montaltus,\n[1066] Montanus. How (say they) can white become black? But Hercules de\nSaxonia, lib. post. de mela. c. 8, and [1067]Cardan are of the opposite\npart (it may be engendered of phlegm, etsi raro contingat, though it\nseldom come to pass), so is [1068]Guianerius and Laurentius, c. 1. with\nMelanct. in his book de Anima, and Chap. of Humours; he calls it\nasininam, dull, swinish melancholy, and saith that he was an eyewitness\nof it: so is [1069]Wecker. From melancholy adust ariseth one kind; from\ncholer another, which is most brutish; another from phlegm, which is\ndull; and the last from blood, which is best. Of these some are cold\nand dry, others hot and dry, [1070]varying according to their mixtures,\nas they are intended, and remitted. And indeed as Rodericus a Fons.\ncons. 12. l. 1. determines, ichors, and those serous matters being\nthickened become phlegm, and phlegm degenerates into choler, choler\nadust becomes aeruginosa melancholia, as vinegar out of purest wine\nputrified or by exhalation of purer spirits is so made, and becomes\nsour and sharp; and from the sharpness of this humour proceeds much\nwaking, troublesome thoughts and dreams, &c. so that I conclude as\nbefore. If the humour be cold, it is, saith [1071]Faventinus, a cause\nof dotage, and produceth milder symptoms: if hot, they are rash, raving\nmad, or inclining to it. If the brain be hot, the animal spirits are\nhot; much madness follows, with violent actions: if cold, fatuity and\nsottishness, [1072]Capivaccius. [1073]The colour of this mixture varies\nlikewise according to the mixture, be it hot or cold; 'tis sometimes\nblack, sometimes not, Altomarus. The same [1074]Melanelius proves out\nof Galen; and Hippocrates in his Book of Melancholy (if at least it be\nhis), giving instance in a burning coal, which when it is hot, shines;\nwhen it is cold, looks black; and so doth the humour. This diversity of\nmelancholy matter produceth diversity of effects. If it be within the\n[1075]body, and not putrified, it causeth black jaundice; if putrified,\na quartan ague; if it break out to the skin, leprosy; if to parts,\nseveral maladies, as scurvy, &c. If it trouble the mind; as it is\ndiversely mixed, it produceth several kinds of madness and dotage: of\nwhich in their place.\n\nSUBSECT. IV.\u2014_Of the species or kinds of Melancholy_.\n\nWhen the matter is divers and confused, how should it otherwise be, but\nthat the species should be divers and confused? Many new and old\nwriters have spoken confusedly of it, confounding melancholy and\nmadness, as [1076] Heurnius, Guianerius, Gordonius, Salustius\nSalvianus, Jason Pratensis, Savanarola, that will have madness no other\nthan melancholy in extent, differing (as I have said) in degrees. Some\nmake two distinct species, as Ruffus Ephesius, an old writer,\nConstantinus Africanus, Aretaeus, [1077] Aurelianus, [1078]Paulus\nAegineta: others acknowledge a multitude of kinds, and leave them\nindefinite, as Aetius in his Tetrabiblos, [1079]Avicenna, lib. 3. Fen.\n1. Tract. 4. cap. 18. Arculanus, cap. 16. in 9. Rasis. Montanus, med.\npart. 1. [1080]If natural melancholy be adust, it maketh one kind; if\nblood, another; if choler, a third, differing from the first; and so\nmany several opinions there are about the kinds, as there be men\nthemselves. [1081]Hercules de Saxonia sets down two kinds, material and\nimmaterial; one from spirits alone, the other from humours and spirits.\nSavanarola, Rub. 11. Tract. 6. cap. 1. de aegritud. capitis, will have\nthe kinds to be infinite; one from the mirach, called myrachialis of\nthe Arabians; another stomachalis, from the stomach; another from the\nliver, heart, womb, haemorrhoids, [1082]one beginning, another\nconsummate. Melancthon seconds him, [1083]as the humour is diversely\nadust and mixed, so are the species divers; but what these men speak of\nspecies I think ought to be understood of symptoms; and so doth [1084]\nArculanus interpret himself: infinite species, id est, symptoms; and in\nthat sense, as Jo. Gorrheus acknowledgeth in his medicinal definitions,\nthe species are infinite, but they may be reduced to three kinds by\nreason of their seat; head, body, and hypochrondries. This threefold\ndivision is approved by Hippocrates in his Book of Melancholy, (if it\nbe his, which some suspect) by Galen, lib. 3. de loc. affectis, cap. 6.\nby Alexander, lib. 1. cap. 16. Rasis, lib. 1. Continent. Tract. 9. lib.\n1. cap. 16. Avicenna and most of our new writers. Th. Erastus makes two\nkinds; one perpetual, which is head melancholy; the other interrupt,\nwhich comes and goes by fits, which he subdivides into the other two\nkinds, so that all comes to the same pass. Some again make four or five\nkinds, with Rodericus a Castro, de morbis mulier. lib. 2. cap. 3. and\nLod. Mercatus, who in his second book de mulier. affect. cap. 4. will\nhave that melancholy of nuns, widows, and more ancient maids, to be a\npeculiar species of melancholy differing from the rest: some will\nreduce enthusiasts, ecstatical and demoniacal persons to this rank,\nadding [1085] love melancholy to the first, and lycanthropia. The most\nreceived division is into three kinds. The first proceeds from the sole\nfault of the brain, and is called head melancholy; the second\nsympathetically proceeds from the whole body, when the whole\ntemperature is melancholy: the third ariseth from the bowels, liver,\nspleen, or membrane, called mesenterium, named hypochondriacal or windy\nmelancholy, which [1086]Laurentius subdivides into three parts, from\nthose three members, hepatic, splenetic, mesaraic. Love melancholy,\nwhich Avicenna calls ilishi: and Lycanthropia, which he calls\ncucubuthe, are commonly included in head melancholy; but of this last,\nwhich Gerardus de Solo calls amoreus, and most knight melancholy, with\nthat of religious melancholy, virginum et viduarum, maintained by Rod.\na Castro and Mercatus, and the other kinds of love melancholy, I will\nspeak of apart by themselves in my third partition. The three precedent\nspecies are the subject of my present discourse, which I will anatomise\nand treat of through all their causes, symptoms, cures, together and\napart; that every man that is in any measure affected with this malady,\nmay know how to examine it in himself, and apply remedies unto it.\nIt is a hard matter, I confess, to distinguish these three species one\nfrom the other, to express their several causes, symptoms, cures, being\nthat they are so often confounded amongst themselves, having such\naffinity, that they can scarce be discerned by the most accurate\nphysicians; and so often intermixed with other diseases, that the best\nexperienced have been plunged. Montanus consil. 26, names a patient\nthat had this disease of melancholy and caninus appetitus both\ntogether; and consil. 23, with vertigo, [1087]Julius Caesar Claudinus\nwith stone, gout, jaundice. Trincavellius with an ague, jaundice,\ncaninus appetitus, &c. [1088]Paulus Regoline, a great doctor in his\ntime, consulted in this case, was so confounded with a confusion of\nsymptoms, that he knew not to what kind of melancholy to refer it.\n[1089]Trincavellius, Fallopius, and Francanzanus, famous doctors in\nItaly, all three conferred with about one party, at the same time, gave\nthree different opinions. And in another place, Trincavellius being\ndemanded what he thought of a melancholy young man to whom he was sent\nfor, ingenuously confessed that he was indeed melancholy, but he knew\nnot to what kind to reduce it. In his seventeenth consultation there is\nthe like disagreement about a melancholy monk. Those symptoms, which\nothers ascribe to misaffected parts and humours, [1090]Herc. de Saxonia\nattributes wholly to distempered spirits, and those immaterial, as I\nhave said. Sometimes they cannot well discern this disease from others.\nIn Reinerus Solenander's counsels, (Sect, consil. 5,) he and Dr. Brande\nboth agreed, that the patient's disease was hypochondriacal melancholy.\nDr. Matholdus said it was asthma, and nothing else. [1091]Solenander\nand Guarionius, lately sent for to the melancholy Duke of Cleve, with\nothers, could not define what species it was, or agree amongst\nthemselves. The species are so confounded, as in Caesar Claudinus his\nforty-fourth consultation for a Polonian Count, in his judgment\n[1092]he laboured of head melancholy, and that which proceeds from the\nwhole temperature both at once. I could give instance of some that have\nhad all three kinds semel et simul, and some successively. So that I\nconclude of our melancholy species, as [1093]many politicians do of\ntheir pure forms of commonwealths, monarchies, aristocracies,\ndemocracies, are most famous in contemplation, but in practice they are\ntemperate and usually mixed, (so [1094]Polybius informeth us) as the\nLacedaemonian, the Roman of old, German now, and many others. What\nphysicians say of distinct species in their books it much matters not,\nsince that in their patients' bodies they are commonly mixed. In such\nobscurity, therefore, variety and confused mixture of symptoms, causes,\nhow difficult a thing is it to treat of several kinds apart; to make\nany certainty or distinction among so many casualties, distractions,\nwhen seldom two men shall be like effected per omnia? 'Tis hard, I\nconfess, yet nevertheless I will adventure through the midst of these\nperplexities, and, led by the clue or thread of the best writers,\nextricate myself out of a labyrinth of doubts and errors, and so\nproceed to the causes.\n\n\nSECT. II. MEMB. I.\n\nSUBSECT. I.\u2014_Causes of Melancholy. God a cause._\n\nIt is in vain to speak of cures, or think of remedies, until such time\nas we have considered of the causes, so [1095]Galen prescribes Glauco:\nand the common experience of others confirms that those cures must be\nimperfect, lame, and to no purpose, wherein the causes have not first\nbeen searched, as [1096]Prosper Calenius well observes in his tract de\natra bile to Cardinal Caesius. Insomuch that [1097]Fernelius puts a\nkind of necessity in the knowledge of the causes, and without which it\nis impossible to cure or prevent any manner of disease. Empirics may\nease, and sometimes help, but not thoroughly root out; sublata causa\ntollitur effectus as the saying is, if the cause be removed, the effect\nis likewise vanquished. It is a most difficult thing (I confess) to be\nable to discern these causes whence they are, and in such [1098]variety\nto say what the beginning was. [1099]He is happy that can perform it\naright. I will adventure to guess as near as I can, and rip them all\nup, from the first to the last, general and particular, to every\nspecies, that so they may the better be described.\nGeneral causes, are either supernatural, or natural. Supernatural are\nfrom God and his angels, or by God's permission from the devil and his\nministers. That God himself is a cause for the punishment of sin, and\nsatisfaction of his justice, many examples and testimonies of holy\nScriptures make evident unto us, Ps. cvii, 17. Foolish men are plagued\nfor their offence, and by reason of their wickedness. Gehazi was\nstricken with leprosy, 2 Reg. v. 27. Jehoram with dysentery and flux,\nand great diseases of the bowels, 2 Chron. xxi. 15. David plagued for\nnumbering his people, 1 Par. 21. Sodom and Gomorrah swallowed up. And\nthis disease is peculiarly specified, Psalm cxxvii. 12. He brought down\ntheir heart through heaviness. Deut. xxviii. 28. He struck them with\nmadness, blindness, and astonishment of heart. [1100]An evil spirit was\nsent by the Lord upon Saul, to vex him. [1101]Nebuchadnezzar did eat\ngrass like an ox, and his heart was made like the beasts of the field.\nHeathen stories are full of such punishments. Lycurgus, because he cut\ndown the vines in the country, was by Bacchus driven into madness: so\nwas Pentheus and his mother Agave for neglecting their sacrifice.\n[1102]Censor Fulvius ran mad for untiling Juno's temple, to cover a new\none of his own, which he had dedicated to Fortune, [1103]and was\nconfounded to death with grief and sorrow of heart. When Xerxes would\nhave spoiled [1104]Apollo's temple at Delphos of those infinite riches\nit possessed, a terrible thunder came from heaven and struck four\nthousand men dead, the rest ran mad. [1105]A little after, the like\nhappened to Brennus, lightning, thunder, earthquakes, upon such a\nsacrilegious occasion. If we may believe our pontifical writers, they\nwill relate unto us many strange and prodigious punishments in this\nkind, inflicted by their saints. How [1106]Clodoveus, sometime king of\nFrance, the son of Dagobert, lost his wits for uncovering the body of\nSt. Denis: and how a [1107]sacrilegious Frenchman, that would have\nstolen a silver image of St. John, at Birgburge, became frantic on a\nsudden, raging, and tyrannising over his own flesh: of a [1108]Lord of\nRhadnor, that coming from hunting late at night, put his dogs into St.\nAvan's church, (Llan Avan they called it) and rising betimes next\nmorning, as hunters use to do, found all his dogs mad, himself being\nsuddenly strucken blind. Of Tyridates an [1109]Armenian king, for\nviolating some holy nuns, that was punished in like sort, with loss of\nhis wits. But poets and papists may go together for fabulous tales; let\nthem free their own credits: howsoever they feign of their Nemesis, and\nof their saints, or by the devil's means may be deluded; we find it\ntrue, that ultor a tergo Deus, [1110]He is God the avenger, as David\nstyles him; and that it is our crying sins that pull this and many\nother maladies on our own heads. That he can by his angels, which are\nhis ministers, strike and heal (saith [1111]Dionysius) whom he will;\nthat he can plague us by his creatures, sun, moon, and stars, which he\nuseth as his instruments, as a husbandman (saith Zanchius) doth a\nhatchet: hail, snow, winds, &c. [1112]Et conjurati veniunt in classica\nventi: as in Joshua's time, as in Pharaoh's reign in Egypt; they are\nbut as so many executioners of his justice. He can make the proudest\nspirits stoop, and cry out with Julian the Apostate, Vicisti Galilaee:\nor with Apollo's priest in [1113]Chrysostom, O coelum! o terra! unde\nhostis hic? What an enemy is this? And pray with David, acknowledging\nhis power, I am weakened and sore broken, I roar for the grief of mine\nheart, mine heart panteth, &c. Psalm xxxviii. 8. O Lord, rebuke me not\nin thine anger, neither chastise me in thy wrath, Psalm xxxviii. 1.\nMake me to hear joy and gladness, that the bones which thou hast\nbroken, may rejoice, Psalm li. 8. and verse 12. Restore to me the joy\nof thy salvation, and stablish me with thy free spirit. For these\ncauses belike [1114]Hippocrates would have a physician take special\nnotice whether the disease come not from a divine supernatural cause,\nor whether it follow the course of nature. But this is farther\ndiscussed by Fran. Valesius, de sacr. philos. cap. 8. [1115] Fernelius,\nand [1116]J. Caesar Claudinus, to whom I refer you, how this place of\nHippocrates is to be understood. Paracelsus is of opinion, that such\nspiritual diseases (for so he calls them) are spiritually to be cured,\nand not otherwise. Ordinary means in such cases will not avail: Non est\nreluctandum cum Deo (we must not struggle with God.) When that\nmonster-taming Hercules overcame all in the Olympics, Jupiter at last\nin an unknown shape wrestled with him; the victory was uncertain, till\nat length Jupiter descried himself, and Hercules yielded. No striving\nwith supreme powers. Nil juvat immensos Cratero promittere montes,\nphysicians and physic can do no good, [1117]we must submit ourselves\nunto the mighty hand of God, acknowledge our offences, call to him for\nmercy. If he strike us una eademque manus vulnus opemque feret, as it\nis with them that are wounded with the spear of Achilles, he alone must\nhelp; otherwise our diseases are incurable, and we not to be relieved.\n\nSUBSECT. II.\u2014_A Digression of the nature of Spirits, bad Angels, or\nDevils, and how they cause Melancholy_.\n\nHow far the power of spirits and devils doth extend, and whether they\ncan cause this, or any other disease, is a serious question, and worthy\nto be considered: for the better understanding of which, I will make a\nbrief digression of the nature of spirits. And although the question be\nvery obscure, according to [1118]Postellus, full of controversy and\nambiguity, beyond the reach of human capacity, fateor excedere vires\nintentionis meae, saith [1119]Austin, I confess I am not able to\nunderstand it, finitum de infinito non potest statuere, we can sooner\ndetermine with Tully, de nat. deorum, quid non sint, quam quid sint,\nour subtle schoolmen, Cardans, Scaligers, profound Thomists,\nFracastoriana and Ferneliana acies, are weak, dry, obscure, defective\nin these mysteries, and all our quickest wits, as an owl's eyes at the\nsun's light, wax dull, and are not sufficient to apprehend them; yet,\nas in the rest, I will adventure to say something to this point. In\nformer times, as we read, Acts xxiii., the Sadducees denied that there\nwere any such spirits, devils, or angels. So did Galen the physician,\nthe Peripatetics, even Aristotle himself, as Pomponatius stoutly\nmaintains, and Scaliger in some sort grants. Though Dandinus the\nJesuit, com. in lib. 2. de anima, stiffly denies it; substantiae\nseparatae and intelligences, are the same which Christians call angels,\nand Platonists devils, for they name all the spirits, daemones, be they\ngood or bad angels, as Julius Pollux Onomasticon, lib. 1. cap. 1.\nobserves. Epicures and atheists are of the same mind in general,\nbecause they never saw them. Plato, Plotinus, Porphyrius, Jamblichus,\nProclus, insisting in the steps of Trismegistus, Pythagoras and\nSocrates, make no doubt of it: nor Stoics, but that there are such\nspirits, though much erring from the truth. Concerning the first\nbeginning of them, the [1120]Talmudists say that Adam had a wife called\nLilis, before he married Eve, and of her he begat nothing but devils.\nThe Turks' [1121]Alcoran is altogether as absurd and ridiculous in this\npoint: but the Scripture informs us Christians, how Lucifer, the chief\nof them, with his associates, [1122]fell from heaven for his pride and\nambition; created of God, placed in heaven, and sometimes an angel of\nlight, now cast down into the lower aerial sublunary parts, or into\nhell, and delivered into chains of darkness (2 Pet. ii. 4.) to be kept\nunto damnation.\n_Nature of Devils._] There is a foolish opinion which some hold, that\nthey are the souls of men departed, good and more noble were deified,\nthe baser grovelled on the ground, or in the lower parts, and were\ndevils, the which with Tertullian, Porphyrius the philosopher, M.\nTyrius, ser. 27 maintains. These spirits, he [1123]saith, which we call\nangels and devils, are nought but souls of men departed, which either\nthrough love and pity of their friends yet living, help and assist\nthem, or else persecute their enemies, whom they hated, as Dido\nthreatened to persecute Aeneas:\nOmnibus umbra locis adero: dabis improbe poenas.\n\nMy angry ghost arising from the deep,\nShall haunt thee waking, and disturb thy sleep;\nAt least my shade thy punishment shall know,\nAnd Fame shall spread the pleasing news below.\n\nThey are (as others suppose) appointed by those higher powers to keep\nmen from their nativity, and to protect or punish them as they see\ncause: and are called boni et mali Genii by the Romans. Heroes, lares,\nif good, lemures or larvae if bad, by the stoics, governors of\ncountries, men, cities, saith [1124]Apuleius, Deos appellant qui ex\nhominum numero juste ac prudenter vitae curriculo gubernato, pro\nnumine, postea ab hominibus praediti fanis et ceremoniis vulgo\nadmittuntur, ut in Aegypto Osyris, &c. Praestites, Capella calls them,\nwhich protected particular men as well as princes, Socrates had his\nDaemonium Saturninum et ignium, which of all spirits is best, ad\nsublimes cogitationes animum erigentem, as the Platonists supposed;\nPlotinus his, and we Christians our assisting angel, as Andreas\nVictorellus, a copious writer of this subject, Lodovicus de La-Cerda,\nthe Jesuit, in his voluminous tract de Angelo Custode, Zanchius, and\nsome divines think. But this absurd tenet of Tyreus, Proclus confutes\nat large in his book de Anima et daemone.\nPsellus [1125], a Christian, and sometimes tutor (saith Cuspinian) to\nMichael Parapinatius, Emperor of Greece, a great observer of the nature\nof devils, holds they are corporeal [1126], and have aerial bodies,\nthat they are mortal, live and die, (which Martianus Capella likewise\nmaintains, but our Christian philosophers explode) that they [1127]are\nnourished and have excrements, they feel pain if they be hurt (which\nCardan confirms, and Scaliger justly laughs him to scorn for; Si\npascantur aere, cur non pugnant ob puriorem aera? &c.) or stroken: and\nif their bodies be cut, with admirable celerity they come together\nagain. Austin, in Gen. lib. iii. lib. arbit., approves as much, mutata\ncasu corpora in deteriorem qualitatem aeris spissioris, so doth\nHierome. Comment. in epist. ad Ephes. cap. 3, Origen, Tertullian,\nLactantius, and many ancient Fathers of the Church: that in their fall\ntheir bodies were changed into a more aerial and gross substance.\nBodine, lib. 4, Theatri Naturae and David Crusius, Hermeticae\nPhilosophiae, lib. 1. cap. 4, by several arguments proves angels and\nspirits to be corporeal: quicquid continetur in loco corporeum est; At\nspiritus continetur in loco, ergo. [1128]Si spiritus sunt quanti, erunt\ncorporei: At sunt quanti, ergo. sunt finiti, ergo. quanti, &c. Bodine\n[1129]goes farther yet, and will have these, Animae separatae genii,\nspirits, angels, devils, and so likewise souls of men departed, if\ncorporeal (which he most eagerly contends) to be of some shape, and\nthat absolutely round, like Sun and Moon, because that is the most\nperfect form, quae nihil habet asperitatis, nihil angulis incisum,\nnihil anfractibus involutem, nihil eminens, sed inter corpora perfecta\nest perfectissimum; [1130]therefore all spirits are corporeal he\nconcludes, and in their proper shapes round. That they can assume other\naerial bodies, all manner of shapes at their pleasures, appear in what\nlikeness they will themselves, that they are most swift in motion, can\npass many miles in an instant, and so likewise [1131]transform bodies\nof others into what shape they please, and with admirable celerity\nremove them from place to place; (as the Angel did Habakkuk to Daniel,\nand as Philip the deacon was carried away by the Spirit, when he had\nbaptised the eunuch; so did Pythagoras and Apollonius remove themselves\nand others, with many such feats) that they can represent castles in\nthe air, palaces, armies, spectrums, prodigies, and such strange\nobjects to mortal men's eyes, [1132]cause smells, savours, &c., deceive\nall the senses; most writers of this subject credibly believe; and that\nthey can foretell future events, and do many strange miracles. Juno's\nimage spake to Camillus, and Fortune's statue to the Roman matrons,\nwith many such. Zanchius, Bodine, Spondanus, and others, are of opinion\nthat they cause a true metamorphosis, as Nebuchadnezzar was really\ntranslated into a beast, Lot's wife into a pillar of salt; Ulysses'\ncompanions into hogs and dogs, by Circe's charms; turn themselves and\nothers, as they do witches into cats, dogs, hares, crows, &c. Strozzius\nCicogna hath many examples, lib. iii. omnif. mag. cap. 4 and 5, which\nhe there confutes, as Austin likewise doth, de civ. Dei lib. xviii.\nThat they can be seen when and in what shape, and to whom they will,\nsaith Psellus, Tametsi nil tale viderim, nec optem videre, though he\nhimself never saw them nor desired it; and use sometimes carnal\ncopulation (as elsewhere I shall [1133]prove more at large) with women\nand men. Many will not believe they can be seen, and if any man shall\nsay, swear, and stiffly maintain, though he be discreet and wise,\njudicious and learned, that he hath seen them, they account him a\ntimorous fool, a melancholy dizzard, a weak fellow, a dreamer, a sick\nor a mad man, they contemn him, laugh him to scorn, and yet Marcus of\nhis credit told Psellus that he had often seen them. And Leo Suavius, a\nFrenchman, c. 8, in Commentar. l. 1. Paracelsi de vita longa, out of\nsome Platonists, will have the air to be as full of them as snow\nfalling in the skies, and that they may be seen, and withal sets down\nthe means how men may see them; Si irreverberatus oculis sole\nsplendente versus caelum continuaverint obtutus, &c., [1134]and saith\nmoreover he tried it, praemissorum feci experimentum, and it was true,\nthat the Platonists said. Paracelsus confesseth that he saw them divers\ntimes, and conferred with them, and so doth Alexander ab\n[1135]Alexandro, that he so found it by experience, when as before he\ndoubted of it. Many deny it, saith Lavater, de spectris, part 1. c. 2,\nand part 2. c. 11, because they never saw them themselves; but as he\nreports at large all over his book, especially c. 19. part 1, they are\noften seen and heard, and familiarly converse with men, as Lod. Vives\nassureth us, innumerable records, histories, and testimonies evince in\nall ages, times, places, and [1136]all travellers besides; in the West\nIndies and our northern climes, Nihil familiarius quam in agris et\nurbibus spiritus videre, audire qui vetent, jubeant, &c. Hieronymus\nvita Pauli, Basil ser. 40, Nicephorus, Eusebius, Socrates, Sozomenus,\n[1137]Jacobus Boissardus in his tract de spirituum apparitionibus,\nPetrus Loyerus l. de spectris, Wierus l. 1. have infinite variety of\nsuch examples of apparitions of spirits, for him to read that farther\ndoubts, to his ample satisfaction. One alone I will briefly insert. A\nnobleman in Germany was sent ambassador to the King of Sweden (for his\nname, the time, and such circumstances, I refer you to Boissardus, mine\n[1138]Author). After he had done his business, he sailed to Livonia, on\nset purpose to see those familiar spirits, which are there said to be\nconversant with men, and do their drudgery works. Amongst other\nmatters, one of them told him where his wife was, in what room, in what\nclothes, what doing, and brought him a ring from her, which at his\nreturn, non sine omnium admiratione, he found to be true; and so\nbelieved that ever after, which before he doubted of. Cardan, l. 19. de\nsubtil, relates of his father, Facius Cardan, that after the accustomed\nsolemnities, _An._ 1491, 13 August, he conjured up seven devils, in\nGreek apparel, about forty years of age, some ruddy of complexion, and\nsome pale, as he thought; he asked them many questions, and they made\nready answer, that they were aerial devils, that they lived and died as\nmen did, save that they were far longer lived (700 or 800 [1139]years);\nthey did as much excel men in dignity as we do juments, and were as far\nexcelled again of those that were above them; our [1140]governors and\nkeepers they are moreover, which [1141]Plato in Critias delivered of\nold, and subordinate to one another, Ut enim homo homini sic daemon\ndaemoni dominatur, they rule themselves as well as us, and the spirits\nof the meaner sort had commonly such offices, as we make horse-keepers,\nneat-herds, and the basest of us, overseers of our cattle; and that we\ncan no more apprehend their natures and functions, than a horse a\nman's. They knew all things, but might not reveal them to men; and\nruled and domineered over us, as we do over our horses; the best kings\namongst us, and the most generous spirits, were not comparable to the\nbasest of them. Sometimes they did instruct men, and communicate their\nskill, reward and cherish, and sometimes, again, terrify and punish, to\nkeep them in awe, as they thought fit, Nihil magis cupientes (saith\nLysius, Phis. Stoicorum) quam adorationem hominum. [1142]The same\nAuthor, Cardan, in his Hyperchen, out of the doctrine of Stoics, will\nhave some of these genii (for so he calls them) to be [1143]desirous of\nmen's company, very affable and familiar with them, as dogs are;\nothers, again, to abhor as serpents, and care not for them. The same\nbelike Tritemius calls Ignios et sublunares, qui nunquam demergunt ad\ninferiora, aut vix ullum habent in terris commercium: [1144]Generally\nthey far excel men in worth, as a man the meanest worm; though some of\nthem are inferior to those of their own rank in worth, as the\nblackguard in a prince's court, and to men again, as some degenerate,\nbase, rational creatures, are excelled of brute beasts.\nThat they are mortal, besides these testimonies of Cardan, Martianus,\n&c., many other divines and philosophers hold, post prolixum tempus\nmoriuntur omnes; The [1145]Platonists, and some Rabbins, Porphyrius and\nPlutarch, as appears by that relation of Thamus: [1146]The great God\nPan is dead; Apollo Pythius ceased; and so the rest. St. Hierome, in\nthe life of Paul the Hermit, tells a story how one of them appeared to\nSt. Anthony in the wilderness, and told him as much. [1147]Paracelsus\nof our late writers stiffly maintains that they are mortal, live and\ndie as other creatures do. Zozimus, l. 2, farther adds, that religion\nand policy dies and alters with them. The [1148]Gentiles' gods, he\nsaith, were expelled by Constantine, and together with them. Imperii\nRomani majestas, et fortuna interiit, et profligata est; The fortune\nand majesty of the Roman Empire decayed and vanished, as that heathen\nin [1149]Minutius formerly bragged, when the Jews were overcome by the\nRomans, the Jew's God was likewise captivated by that of Rome; and\nRabsakeh to the Israelites, no God should deliver them out of the hands\nof the Assyrians. But these paradoxes of their power, corporeity,\nmortality, taking of shapes, transposing bodies, and carnal\ncopulations, are sufficiently confuted by Zanch. c. 10, l. 4. Pererius\nin his comment, and Tostatus questions on the 6th of Gen. Th. Aquin.,\nSt. Austin, Wierus, Th. Erastus, Delrio, tom. 2, l. 2, quaest. 29;\nSebastian Michaelis, c. 2, de spiritibus, D. Reinolds Lect. 47. They\nmay deceive the eyes of men, yet not take true bodies, or make a real\nmetamorphosis; but as Cicogna proves at large, they are\n[1150]Illusoriae, et praestigiatrices transformationes, omnif. mag.\nlib. 4. cap. 4, mere illusions and cozenings, like that tale of Pasetis\nobulus in Suidas, or that of Autolicus, Mercury's son, that dwelt in\nParnassus, who got so much treasure by cozenage and stealth. His father\nMercury, because he could leave him no wealth, taught him many fine\ntricks to get means, [1151]for he could drive away men's cattle, and if\nany pursued him, turn them into what shapes he would, and so did\nmightily enrich himself, hoc astu maximam praedam est adsecutus. This,\nno doubt, is as true as the rest; yet thus much in general. Thomas,\nDurand, and others, grant that they have understanding far beyond men,\ncan probably conjecture and [1152]foretell many things; they can cause\nand cure most diseases, deceive our senses; they have excellent skill\nin all Arts and Sciences; and that the most illiterate devil is Quovis\nhomine scientior (more knowing than any man), as [1153]Cicogna\nmaintains out of others. They know the virtues of herbs, plants,\nstones, minerals, &c.; of all creatures, birds, beasts, the four\nelements, stars, planets, can aptly apply and make use of them as they\nsee good; perceiving the causes of all meteors, and the like: Dant se\ncoloribus (as [1154] Austin hath it) accommodant se figuris, adhaerent\nsonis, subjiciunt se odoribus, infundunt se saporibus, omnes sensus\netiam ipsam intelligentiam daemones fallunt, they deceive all our\nsenses, even our understanding itself at once. [1155]They can produce\nmiraculous alterations in the air, and most wonderful effects, conquer\narmies, give victories, help, further, hurt, cross and alter human\nattempts and projects (Dei permissu) as they see good themselves.\n[1156]When Charles the Great intended to make a channel betwixt the\nRhine and the Danube, look what his workmen did in the day, these\nspirits flung down in the night, Ut conatu Rex desisteret, pervicere.\nSuch feats can they do. But that which Bodine, l. 4, Theat. nat. thinks\n(following Tyrius belike, and the Platonists,) they can tell the\nsecrets of a man's heart, aut cogitationes hominum, is most false; his\nreasons are weak, and sufficiently confuted by Zanch. lib. 4, cap. 9.\nHierom. lib. 2, com. in Mat. ad cap. 15, Athanasius quaest. 27, ad\nAntiochum Principem, and others.\n_Orders_.] As for those orders of good and bad devils, which the\nPlatonists hold, is altogether erroneous, and those Ethnics boni et\nmali Genii, are to be exploded: these heathen writers agree not in this\npoint among themselves, as Dandinus notes, An sint [1157]mali non\nconveniunt, some will have all spirits good or bad to us by a mistake,\nas if an Ox or Horse could discourse, he would say the Butcher was his\nenemy because he killed him, the grazier his friend because he fed him;\na hunter preserves and yet kills his game, and is hated nevertheless of\nhis game; nec piscatorem piscis amare potest, &c. But Jamblichus,\nPsellus, Plutarch, and most Platonists acknowledge bad, et ab eorum\nmaleficiis cavendum, and we should beware of their wickedness, for they\nare enemies of mankind, and this Plato learned in Egypt, that they\nquarrelled with Jupiter, and were driven by him down to hell.\n[1158]That which [1159]Apuleius, Xenophon, and Plato contend of\nSocrates Daemonium, is most absurd: That which Plotinus of his, that he\nhad likewise Deum pro Daemonio; and that which Porphyry concludes of\nthem all in general, if they be neglected in their sacrifice they are\nangry; nay more, as Cardan in his Hipperchen will, they feed on men's\nsouls, Elementa sunt plantis elementum, animalibus plantae, hominibus\nanimalia, erunt et homines aliis, non autem diis, nimis enim remota est\neorum natura a nostra, quapropter daemonibus: and so belike that we\nhave so many battles fought in all ages, countries, is to make them a\nfeast, and their sole delight: but to return to that I said before, if\ndispleased they fret and chafe, (for they feed belike on the souls of\nbeasts, as we do on their bodies) and send many plagues amongst us; but\nif pleased, then they do much good; is as vain as the rest and confuted\nby Austin, l. 9. c. 8. de Civ. Dei. Euseb. l. 4. praepar. Evang. c. 6.\nand others. Yet thus much I find, that our schoolmen and other\n[1160]divines make nine kinds of bad spirits, as Dionysius hath done of\nangels. In the first rank are those false gods of the gentiles, which\nwere adored heretofore in several idols, and gave oracles at Delphos,\nand elsewhere; whose prince is Beelzebub. The second rank is of liars\nand equivocators, as Apollo, Pythius, and the like. The third are those\nvessels of anger, inventors of all mischief; as that Theutus in Plato;\nEsay calls them [1161]vessels of fury; their prince is Belial. The\nfourth are malicious revenging devils; and their prince is Asmodaeus.\nThe fifth kind are cozeners, such as belong to magicians and witches;\ntheir prince is Satan. The sixth are those aerial devils that\n[1162]corrupt the air and cause plagues, thunders, fires, &c.; spoken\nof in the Apocalypse, and Paul to the Ephesians names them the princes\nof the air; Meresin is their prince. The seventh is a destroyer,\ncaptain of the furies, causing wars, tumults, combustions, uproars,\nmentioned in the Apocalypse; and called Abaddon. The eighth is that\naccusing or calumniating devil, whom the Greeks call \u0394\u03b9\u03b1\u03b2\u03bf\u03bb\u03bf\u03c2, that\ndrives men to despair. The ninth are those tempters in several kinds,\nand their prince is Mammon. Psellus makes six kinds, yet none above the\nMoon: Wierus in his Pseudo-monarchia Daemonis, out of an old book,\nmakes many more divisions and subordinations, with their several names,\nnumbers, offices, &c., but Gazaeus cited by [1163]Lipsius will have all\nplaces full of angels, spirits, and devils, above and beneath the\nMoon,[1164]ethereal and aerial, which Austin cites out of Varro l. 7.\nde Civ. Dei, c. 6. The celestial devils above, and aerial beneath, or,\nas some will, gods above, Semi-dei or half gods beneath, Lares, Heroes,\nGenii, which climb higher, if they lived well, as the Stoics held; but\ngrovel on the ground as they were baser in their lives, nearer to the\nearth: and are Manes, Lemures, Lamiae, &c. [1165]They will have no\nplace but all full of spirits, devils, or some other inhabitants;\nPlenum Caelum, aer, aqua terra, et omnia sub terra, saith\n[1166]Gazaeus; though Anthony Rusca in his book de Inferno, lib. v.\ncap. 7. would confine them to the middle region, yet they will have\nthem everywhere. Not so much as a hair-breadth empty in heaven, earth,\nor waters, above or under the earth. The air is not so full of flies in\nsummer, as it is at all times of invisible devils: this\n[1167]Paracelsus stiffly maintains, and that they have every one their\nseveral chaos, others will have infinite worlds, and each world his\npeculiar spirits, gods, angels, and devils to govern and punish it.\nSingula [1168]nonnulli credunt quoque sidera posse\nDici orbes, terramque appellant sidus opacum,\nCui minimus divum praesit.\u2014\u2014\u2014\n\nSome persons believe each star to be a world, and this earth an opaque\nstar, over which the least of the gods presides.\n\n[1169]Gregorius Tholsanus makes seven kinds of ethereal spirits or\nangels, according to the number of the seven planets, Saturnine,\nJovial, Martial, of which Cardan discourseth lib. 20. de subtil. he\ncalls them substantias primas, Olympicos daemones Tritemius, qui\npraesunt Zodiaco, &c., and will have them to be good angels above,\ndevils beneath the Moon, their several names and offices he there sets\ndown, and which Dionysius of Angels, will have several spirits for\nseveral countries, men, offices, &c., which live about them, and as so\nmany assisting powers cause their operations, will have in a word,\ninnumerable, as many of them as there be stars in the skies.\n[1170]Marcilius Ficinus seems to second this opinion, out of Plato, or\nfrom himself, I know not, (still ruling their inferiors, as they do\nthose under them again, all subordinate, and the nearest to the earth\nrule us, whom we subdivide into good and bad angels, call gods or\ndevils, as they help or hurt us, and so adore, love or hate) but it is\nmost likely from Plato, for he relying wholly on Socrates, quem mori\npotius quam mentiri voluisse scribit, whom he says would rather die\nthan tell a falsehood, out of Socrates' authority alone, made nine\nkinds of them: which opinion belike Socrates took from Pythagoras, and\nhe from Trismegistus, he from Zoroastes, first God, second idea, 3.\nIntelligences, 4. Arch-Angels, 5. Angels, 6. Devils, 7. Heroes, 8.\nPrincipalities, 9. Princes: of which some were absolutely good, as\ngods, some bad, some indifferent inter deos et homines, as heroes and\ndaemons, which ruled men, and were called genii, or as [1171]Proclus\nand Jamblichus will, the middle betwixt God and men. Principalities and\nprinces, which commanded and swayed kings and countries; and had\nseveral places in the spheres perhaps, for as every sphere is higher,\nso hath it more excellent inhabitants: which belike is that Galilaeus a\nGalileo and Kepler aims at in his nuncio Syderio, when he will have\n[1172]Saturnine and Jovial inhabitants: and which Tycho Brahe doth in\nsome sort touch or insinuate in one of his epistles: but these things\n[1173]Zanchius justly explodes, cap. 3. lib. 4. P. Martyr, in 4. Sam.\n28.\nSo that according to these men the number of ethereal spirits must\nneeds be infinite: for if that be true that some of our mathematicians\nsay: if a stone could fall from the starry heaven, or eighth sphere,\nand should pass every hour an hundred miles, it would be 65 years, or\nmore, before it would come to ground, by reason of the great distance\nof heaven from earth, which contains as some say 170 millions 800\nmiles, besides those other heavens, whether they be crystalline or\nwatery which Maginus adds, which peradventure holds as much more, how\nmany such spirits may it contain? And yet for all this [1174]Thomas\nAlbertus, and most hold that there be far more angels than devils.\n_Sublunary devils, and their kinds._] But be they more or less, Quod\nsupra nos nihil ad nos (what is beyond our comprehension does not\nconcern us). Howsoever as Martianus foolishly supposeth, Aetherii\nDaemones non curant res humanas, they care not for us, do not attend\nour actions, or look for us, those ethereal spirits have other worlds\nto reign in belike or business to follow. We are only now to speak in\nbrief of these sublunary spirits or devils: for the rest, our divines\ndetermine that the devil had no power over stars, or heavens;\n[1175]Carminibus coelo possunt deducere lunam, &C., (by their charms\n(verses) they can seduce the moon from the heavens). Those are poetical\nfictions, and that they can [1176]sistere aquam fluviis, et vertere\nsidera retro, &c., (stop rivers and turn the stars backward in their\ncourses) as Canadia in Horace, 'tis all false. [1177] They are confined\nuntil the day of judgment to this sublunary world, and can work no\nfarther than the four elements, and as God permits them. Wherefore of\nthese sublunary devils, though others divide them otherwise according\nto their several places and offices, Psellus makes six kinds, fiery,\naerial, terrestrial, watery, and subterranean devils, besides those\nfairies, satyrs, nymphs, &c.\nFiery spirits or devils are such as commonly work by blazing stars,\nfire-drakes, or ignes fatui; which lead men often in flumina aut\npraecipitia, saith Bodine, lib. 2. Theat. Naturae, fol. 221. Quos\ninquit arcere si volunt viatores, clara voce Deum appellare aut pronam\nfacie terram contingente adorare oportet, et hoc amuletum majoribus\nnostris acceptum ferre debemus, &c., (whom if travellers wish to keep\noff they must pronounce the name of God with a clear voice, or adore\nhim with their faces in contact with the ground, &c.); likewise they\ncounterfeit suns and moons, stars oftentimes, and sit on ship masts: In\nnavigiorum summitatibus visuntur; and are called dioscuri, as Eusebius\nl. contra Philosophos, c. xlviii. informeth us, out of the authority of\nZenophanes; or little clouds, ad motum nescio quem volantes; which\nnever appear, saith Cardan, but they signify some mischief or other to\ncome unto men, though some again will have them to pretend good, and\nvictory to that side they come towards in sea fights, St. Elmo's fires\nthey commonly call them, and they do likely appear after a sea storm;\nRadzivilius, the Polonian duke, calls this apparition, Sancti Germani\nsidus; and saith moreover that he saw the same after in a storm, as he\nwas sailing, 1582, from Alexandria to Rhodes. [1178]Our stories are\nfull of such apparitions in all kinds. Some think they keep their\nresidence in that Hecla, a mountain in Iceland, Aetna in Sicily,\nLipari, Vesuvius, &c. These devils were worshipped heretofore by that\nsuperstitious Pyromanteia [1179]and the like.\nAerial spirits or devils, are such as keep quarter most part in the\n[1180] air, cause many tempests, thunder, and lightnings, tear oaks,\nfire steeples, houses, strike men and beasts, make it rain stones, as\nin Livy's time, wool, frogs, &c. Counterfeit armies in the air, strange\nnoises, swords, &c., as at Vienna before the coming of the Turks, and\nmany times in Rome, as Scheretzius l. de spect. c. 1. part 1. Lavater\nde spect. part. 1. c. 17. Julius Obsequens, an old Roman, in his book\nof prodigies, _ab urb. cond._ 505. [1181]Machiavel hath illustrated by\nmany examples, and Josephus, in his book de bello Judaico, before the\ndestruction of Jerusalem. All which Guil. Postellus, in his first book,\nc. 7, de orbis concordia, useth as an effectual argument (as indeed it\nis) to persuade them that will not believe there be spirits or devils.\nThey cause whirlwinds on a sudden, and tempestuous storms; which though\nour meteorologists generally refer to natural causes, yet I am of\nBodine's mind, Theat. Nat. l. 2. they are more often caused by those\naerial devils, in their several quarters; for Tempestatibus se\ningerunt, saith [1182] Rich. Argentine; as when a desperate man makes\naway with himself, which by hanging or drowning they frequently do, as\nKommanus observes, de mirac. mort. part. 7, c. 76. tripudium agentes,\ndancing and rejoicing at the death of a sinner. These can corrupt the\nair, and cause plagues, sickness, storms, shipwrecks, fires,\ninundations. At Mons Draconis in Italy, there is a most memorable\nexample in [1183]Jovianus Pontanus: and nothing so familiar (if we may\nbelieve those relations of Saxo Grammaticus, Olaus Magnus, Damianus A.\nGoes) as for witches and sorcerers, in Lapland, Lithuania, and all over\nScandia, to sell winds to mariners, and cause tempests, which Marcus\nPaulus the Venetian relates likewise of the Tartars. These kind of\ndevils are much [1184]delighted in sacrifices (saith Porphyry), held\nall the world in awe, and had several names, idols, sacrifices, in\nRome, Greece, Egypt, and at this day tyrannise over, and deceive those\nEthnics and Indians, being adored and worshipped for [1185] gods. For\nthe Gentiles' gods were devils (as [1186]Trismegistus confesseth in his\nAsclepius), and he himself could make them come to their images by\nmagic spells: and are now as much respected by our papists (saith\n[1187] Pictorius) under the name of saints. These are they which Cardan\nthinks desire so much carnal copulation with witches (Incubi and\nSuccubi), transform bodies, and are so very cold, if they be touched;\nand that serve magicians. His father had one of them (as he is not\nashamed to relate), [1188]an aerial devil, bound to him for twenty and\neight years. As Agrippa's dog had a devil tied to his collar; some\nthink that Paracelsus (or else Erastus belies him) had one confined to\nhis sword pummel; others wear them in rings, &c. Jannes and Jambres did\nmany things of old by their help; Simon Magus, Cinops, Apollonius\nTianeus, Jamblichus, and Tritemius of late, that showed Maximilian the\nemperor his wife, after she was dead; Et verrucam in collo ejus (saith\n[1189]Godolman) so much as the wart in her neck. Delrio, lib. 2. hath\ndivers examples of their feats: Cicogna, lib. 3. cap. 3. and Wierus in\nhis book de praestig. daemonum. Boissardus de magis et veneficis.\nWater-devils are those Naiads or water nymphs which have been\nheretofore conversant about waters and rivers. The water (as Paracelsus\nthinks) is their chaos, wherein they live; some call them fairies, and\nsay that Habundia is their queen; these cause inundations, many times\nshipwrecks, and deceive men divers ways, as Succuba, or otherwise,\nappearing most part (saith Tritemius) in women's shapes.\n[1190]Paracelsus hath several stories of them that have lived and been\nmarried to mortal men, and so continued for certain years with them,\nand after, upon some dislike, have forsaken them. Such a one as\nAegeria, with whom Numa was so familiar, Diana, Ceres, &c. [1191]Olaus\nMagnus hath a long narration of one Hotherus, a king of Sweden, that\nhaving lost his company, as he was hunting one day, met with these\nwater nymphs or fairies, and was feasted by them; and Hector Boethius,\nor Macbeth, and Banquo, two Scottish lords, that as they were wandering\nin the woods, had their fortunes told them by three strange women. To\nthese, heretofore, they did use to sacrifice, by that \u1f51\u03b4\u03c1\u03bf\u03bc\u03b1\u03bd\u03c4\u03ad\u03b9\u03b1, or\ndivination by waters.\nTerrestrial devils are those [1192]Lares, genii, fauns, satyrs, [1193]\nwood-nymphs, foliots, fairies, Robin Goodfellows, trulli, &c., which as\nthey are most conversant with men, so they do them most harm. Some\nthink it was they alone that kept the heathen people in awe of old, and\nhad so many idols and temples erected to them. Of this range was Dagon\namongst the Philistines, Bel amongst the Babylonians, Astartes amongst\nthe Sidonians, Baal amongst the Samaritans, Isis and Osiris amongst the\nEgyptians, &c.; some put our [1194]fairies into this rank, which have\nbeen in former times adored with much superstition, with sweeping their\nhouses, and setting of a pail of clean water, good victuals, and the\nlike, and then they should not be pinched, but find money in their\nshoes, and be fortunate in their enterprises. These are they that dance\non heaths and greens, as [1195] Lavater thinks with Tritemius, and as\n[1196]Olaus Magnus adds, leave that green circle, which we commonly\nfind in plain fields, which others hold to proceed from a meteor\nfalling, or some accidental rankness of the ground, so nature sports\nherself; they are sometimes seen by old women and children. Hierom.\nPauli, in his description of the city of Bercino in Spain, relates how\nthey have been familiarly seen near that town, about fountains and\nhills; Nonnunquam (saith Tritemius) in sua latibula montium\nsimpliciores homines ducant, stupenda mirantibus ostentes miracula,\nnolarum sonitus, spectacula, &c. [1197]Giraldus Cambrensis gives\ninstance in a monk of Wales that was so deluded. [1198]Paracelsus\nreckons up many places in Germany, where they do usually walk in little\ncoats, some two feet long. A bigger kind there is of them called with\nus hobgoblins, and Robin Goodfellows, that would in those superstitious\ntimes grind corn for a mess of milk, cut wood, or do any manner of\ndrudgery work. They would mend old irons in those Aeolian isles of\nLipari, in former ages, and have been often seen and heard.\n[1199]Tholosanus calls them trullos and Getulos, and saith, that in his\ndays they were common in many places of France. Dithmarus Bleskenius,\nin his description of Iceland, reports for a certainty, that almost in\nevery family they have yet some such familiar spirits; and Felix\nMalleolus, in his book de crudel. daemon. affirms as much, that these\ntrolli or telchines are very common in Norway, and [1200] seen to do\ndrudgery work; to draw water, saith Wierus, lib. 1. cap. 22, dress\nmeat, or any such thing. Another sort of these there are, which\nfrequent forlorn [1201]houses, which the Italians call foliots, most\npart innoxious, [1202]Cardan holds; They will make strange noises in\nthe night, howl sometimes pitifully, and then laugh again, cause great\nflame and sudden lights, fling stones, rattle chains, shave men, open\ndoors and shut them, fling down platters, stools, chests, sometimes\nappear in the likeness of hares, crows, black dogs, &c. of which read\n[1203]Pet Thyraeus the Jesuit, in his Tract, de locis infestis, part.\n1. et cap. 4, who will have them to be devils or the souls of damned\nmen that seek revenge, or else souls out of purgatory that seek ease;\nfor such examples peruse [1204] Sigismundus Scheretzius, lib. de\nspectris, part 1. c. 1. which he saith he took out of Luther most part;\nthere be many instances. [1205]Plinius Secundus remembers such a house\nat Athens, which Athenodorus the philosopher hired, which no man durst\ninhabit for fear of devils. Austin, de Civ. Dei. lib. 22, cap. 1.\nrelates as much of Hesperius the Tribune's house, at Zubeda, near their\ncity of Hippos, vexed with evil spirits, to his great hindrance, Cum\nafflictione animalium et servorum suorum. Many such instances are to be\nread in Niderius Formicar, lib. 5. cap. xii. 3. &c. Whether I may call\nthese Zim and Ochim, which Isaiah, cap. xiii. 21. speaks of, I make a\ndoubt. See more of these in the said Scheretz. lib. 1. de spect. cap.\n4. he is full of examples. These kind of devils many times appear to\nmen, and affright them out of their wits, sometimes walking at\n[1206]noonday, sometimes at nights, counterfeiting dead men's ghosts,\nas that of Caligula, which (saith Suetonius) was seen to walk in\nLavinia's garden, where his body was buried, spirits haunted, and the\nhouse where he died, [1207]Nulla nox sine terrore transacta, donec\nincendio consumpta; every night this happened, there was no quietness,\ntill the house was burned. About Hecla, in Iceland, ghosts commonly\nwalk, animas mortuorum simulantes, saith Joh. Anan, lib. 3. de nat.\ndaem. Olaus. lib. 2. cap. 2. Natal Tallopid. lib. de apparit. spir.\nKornmannus de mirac. mort. part. 1. cap. 44. such sights are frequently\nseen circa sepulchra et monasteria, saith Lavat. lib. 1. cap. 19. in\nmonasteries and about churchyards, loca paludinosa, ampla aedificia,\nsolitaria, et caede hominum notata, &c. (marshes, great buildings,\nsolitary places, or remarkable as the scene of some murder.) Thyreus\nadds, ubi gravius peccatum est commissum, impii, pauperum oppressores\net nequiter insignes habitant (where some very heinous crime was\ncommitted, there the impious and infamous generally dwell). These\nspirits often foretell men's deaths by several signs, as knocking,\ngroanings, &c. [1208]though Rich. Argentine, c. 18. de praestigiis\ndaemonum, will ascribe these predictions to good angels, out of the\nauthority of Ficinus and others; prodigia in obitu principum saepius\ncontingunt, &c. (prodigies frequently occur at the deaths of\nillustrious men), as in the Lateran church in [1209]Rome, the popes'\ndeaths are foretold by Sylvester's tomb. Near Rupes Nova in Finland, in\nthe kingdom of Sweden, there is a lake, in which, before the governor\nof the castle dies, a spectrum, in the habit of Arion with his harp,\nappears, and makes excellent music, like those blocks in Cheshire,\nwhich (they say) presage death to the master of the family; or that\n[1210]oak in Lanthadran park in Cornwall, which foreshows as much. Many\nfamilies in Europe are so put in mind of their last by such\npredictions, and many men are forewarned (if we may believe Paracelsus)\nby familiar spirits in divers shapes, as cocks, crows, owls, which\noften hover about sick men's chambers, vel quia morientium foeditatem\nsentiunt, as [1211]Baracellus conjectures, et ideo super tectum\ninfirmorum crocitant, because they smell a corse; or for that (as\n[1212]Bernardinus de Bustis thinketh) God permits the devil to appear\nin the form of crows, and such like creatures, to scare such as live\nwickedly here on earth. A little before Tully's death (saith Plutarch)\nthe crows made a mighty noise about him, tumultuose perstrepentes, they\npulled the pillow from under his head. Rob. Gaguinus, hist. Franc. lib.\n8, telleth such another wonderful story at the death of Johannes de\nMonteforti, a French lord, _anno_ 1345, tanta corvorum multitudo\naedibus morientis insedit, quantam esse in Gallia nemo judicasset (a\nmultitude of crows alighted on the house of the dying man, such as no\none imagined existed in France). Such prodigies are very frequent in\nauthors. See more of these in the said Lavater, Thyreus de locis\ninfestis, part 3, cap. 58. Pictorius, Delrio, Cicogna, lib. 3, cap. 9.\nNecromancers take upon them to raise and lay them at their pleasures:\nand so likewise, those which Mizaldus calls ambulones, that walk about\nmidnight on great heaths and desert places, which (saith [1213]Lavater)\ndraw men out of the way, and lead them all night a byway, or quite bar\nthem of their way; these have several names in several places; we\ncommonly call them Pucks. In the deserts of Lop, in Asia, such\nillusions of walking spirits are often perceived, as you may read in M.\nPaulus the Venetian his travels; if one lose his company by chance,\nthese devils will call him by his name, and counterfeit voices of his\ncompanions to seduce him. Hieronym. Pauli, in his book of the hills of\nSpain, relates of a great [1214]mount in Cantabria, where such\nspectrums are to be seen; Lavater and Cicogna have variety of examples\nof spirits and walking devils in this kind. Sometimes they sit by the\nhighway side, to give men falls, and make their horses stumble and\nstart as they ride (if you will believe the relation of that holy man\nKetellus in [1215]Nubrigensis), that had an especial grace to see\ndevils, Gratiam divinitus collatam, and talk with them, Et impavidus\ncum spiritibus sermonem miscere, without offence, and if a man curse or\nspur his horse for stumbling, they do heartily rejoice at it; with many\nsuch pretty feats.\nSubterranean devils are as common as the rest, and do as much harm.\nOlaus Magnus, lib. 6, cap. 19, make six kinds of them; some bigger,\nsome less. These (saith [1216]Munster) are commonly seen about mines of\nmetals, and are some of them noxious; some again do no harm. The\nmetal-men in many places account it good luck, a sign of treasure and\nrich ore when they see them. Georgius Agricola, in his book de\nsubterraneis animantibus, cap. 37, reckons two more notable kinds of\nthem, which he calls [1217]getuli and cobali, both are clothed after\nthe manner of metal-men, and will many times imitate their works. Their\noffice, as Pictorius and Paracelsus think, is to keep treasure in the\nearth, that it be not all at once revealed; and besides, [1218]Cicogna\navers that they are the frequent causes of those horrible earthquakes\nwhich often swallow up, not only houses, but whole islands and cities;\nin his third book, cap. 11, he gives many instances.\nThe last are conversant about the centre of the earth to torture the\nsouls of damned men to the day of judgment; their egress and regress\nsome suppose to be about Etna, Lipari, Mons Hecla in Iceland, Vesuvius,\nTerra del Fuego, &c., because many shrieks and fearful cries are\ncontinually heard thereabouts, and familiar apparitions of dead men,\nghosts and goblins.\n_Their Offices, Operations, Study_.] Thus the devil reigns, and in a\nthousand several shapes, as a roaring lion still seeks whom he may\ndevour, 1 Pet. v., by sea, land, air, as yet unconfined, though [1219]\nsome will have his proper place the air; all that space between us and\nthe moon for them that transgressed least, and hell for the wickedest\nof them, Hic velut in carcere ad finem mundi, tunc in locum funestiorum\ntrudendi, as Austin holds de Civit. Dei, c. 22, lib. 14, cap. 3 et 23;\nbut be where he will, he rageth while he may to comfort himself, as\n[1220] Lactantius thinks, with other men's falls, he labours all he can\nto bring them into the same pit of perdition with him. For [1221]men's\nmiseries, calamities, and ruins are the devil's banqueting dishes. By\nmany temptations and several engines, he seeks to captivate our souls.\nThe Lord of Lies, saith [1222]Austin, as he was deceived himself, he\nseeks to deceive others, the ringleader to all naughtiness, as he did\nby Eve and Cain, Sodom and Gomorrah, so would he do by all the world.\nSometimes he tempts by covetousness, drunkenness, pleasure, pride, &c.,\nerrs, dejects, saves, kills, protects, and rides some men, as they do\ntheir horses. He studies our overthrow, and generally seeks our\ndestruction; and although he pretend many times human good, and\nvindicate himself for a god by curing of several diseases, aegris\nsanitatem, et caecis luminis usum restituendo, as Austin declares, lib.\n10, de civit Dei, cap. 6, as Apollo, Aesculapius, Isis, of old have\ndone; divert plagues, assist them in wars, pretend their happiness, yet\nnihil his impurius, scelestius, nihil humano generi infestius, nothing\nso impure, nothing so pernicious, as may well appear by their\ntyrannical and bloody sacrifices of men to Saturn and Moloch, which are\nstill in use among those barbarous Indians, their several deceits and\ncozenings to keep men in obedience, their false oracles, sacrifices,\ntheir superstitious impositions of fasts, penury, &c. Heresies,\nsuperstitious observations of meats, times, &c., by which they [1223]\ncrucify the souls of mortal men, as shall be showed in our Treatise of\nReligious Melancholy. Modico adhuc tempore sinitur malignari, as [1224]\nBernard expresseth it, by God's permission he rageth a while, hereafter\nto be confined to hell and darkness, which is prepared for him and his\nangels, Mat. xxv.\nHow far their power doth extend it is hard to determine; what the\nancients held of their effects, force and operations, I will briefly\nshow you: Plato in Critias, and after him his followers, gave out that\nthese spirits or devils, were men's governors and keepers, our lords\nand masters, as we are of our cattle. [1225]They govern provinces and\nkingdoms by oracles, auguries, dreams, rewards and punishments,\nprophecies, inspirations, sacrifices, and religious superstitions,\nvaried in as many forms as there be diversity of spirits; they send\nwars, plagues, peace, sickness, health, dearth, plenty, [1226]Adstantes\nhic jam nobis, spectantes, et arbitrantes, &c. as appears by those\nhistories of Thucydides, Livius, Dionysius Halicarnassus, with many\nothers that are full of their wonderful stratagems, and were therefore\nby those Roman and Greek commonwealths adored and worshipped for gods\nwith prayers and sacrifices, &c. [1227]In a word, Nihil magis quaerunt\nquam metum et admirationem hominum; [1228]and as another hath it, Dici\nnon potest, quam impotenti ardore in homines dominium, et Divinos\ncultus maligni spiritus affectent. [1229]Tritemius in his book de\nseptem secundis, assigns names to such angels as are governors of\nparticular provinces, by what authority I know not, and gives them\nseveral jurisdictions. Asclepiades a Grecian, Rabbi Achiba the Jew,\nAbraham Avenezra, and Rabbi Azariel, Arabians, (as I find them cited by\n[1230]Cicogna) farther add, that they are not our governors only, Sed\nex eorum concordia et discordia, boni et mali affectus promanant, but\nas they agree, so do we and our princes, or disagree; stand or fall.\nJuno was a bitter enemy to Troy, Apollo a good friend, Jupiter\nindifferent, Aequa Venus Teucris, Pallas iniqua fuit; some are for us\nstill, some against us, Premente Deo, fert Deus alter opem. Religion,\npolicy, public and private quarrels, wars are procured by them, and\nthey are [1231]delighted perhaps to see men fight, as men are with\ncocks, bulls and dogs, bears, &c., plagues, dearths depend on them, our\nbene and male esse, and almost all our other peculiar actions, (for as\nAnthony Rusea contends, lib. 5, cap. 18, every man hath a good and a\nbad angel attending on him in particular, all his life long, which\nJamblichus calls daemonem,) preferments, losses, weddings, deaths,\nrewards and punishments, and as [1232]Proclus will, all offices\nwhatsoever, alii genetricem, alii opificem potestatem habent, &c. and\nseveral names they give them according to their offices, as Lares,\nIndegites, Praestites, &c. When the Arcades in that battle at Cheronae,\nwhich was fought against King Philip for the liberty of Greece, had\ndeceitfully carried themselves, long after, in the very same place,\nDiis Graeciae, ultoribus (saith mine author) they were miserably slain\nby Metellus the Roman: so likewise, in smaller matters, they will have\nthings fall out, as these boni and mali genii favour or dislike us:\nSaturni non conveniunt Jovialibus, &c. He that is Saturninus shall\nnever likely be preferred. [1233]That base fellows are often advanced,\nundeserving Gnathoes, and vicious parasites, whereas discreet, wise,\nvirtuous and worthy men are neglected and unrewarded; they refer to\nthose domineering spirits, or subordinate Genii; as they are inclined,\nor favour men, so they thrive, are ruled and overcome; for as\n[1234]Libanius supposeth in our ordinary conflicts and contentions,\nGenius Genio cedit et obtemperat, one genius yields and is overcome by\nanother. All particular events almost they refer to these private\nspirits; and (as Paracelsus adds) they direct, teach, inspire, and\ninstruct men. Never was any man extraordinary famous in any art,\naction, or great commander, that had not familiarem daemonem to inform\nhim, as Numa, Socrates, and many such, as Cardan illustrates, cap. 128,\nArcanis prudentiae civilis, [1235] Speciali siquidem gratia, se a Deo\ndonari asserunt magi, a Geniis caelestibus instrui, ab iis doceri. But\nthese are most erroneous paradoxes, ineptae et fabulosae nugae,\nrejected by our divines and Christian churches. 'Tis true they have, by\nGod's permission, power over us, and we find by experience, that they\ncan [1236]hurt not our fields only, cattle, goods, but our bodies and\nminds. At Hammel in Saxony, _An._ 1484. 20 _Junii_, the devil, in\nlikeness of a pied piper, carried away 130 children that were never\nafter seen. Many times men are [1237]affrighted out of their wits,\ncarried away quite, as Scheretzius illustrates, lib. 1, c. iv., and\nseverally molested by his means, Plotinus the Platonist, lib. 14,\nadvers. Gnos. laughs them to scorn, that hold the devil or spirits can\ncause any such diseases. Many think he can work upon the body, but not\nupon the mind. But experience pronounceth otherwise, that he can work\nboth upon body and mind. Tertullian is of this opinion, c. 22.\n[1238]That he can cause both sickness and health, and that secretly.\n[1239]Taurellus adds by clancular poisons he can infect the bodies, and\nhinder the operations of the bowels, though we perceive it not, closely\ncreeping into them, saith [1240]Lipsius, and so crucify our souls: Et\nnociva melancholia furiosos efficit. For being a spiritual body, he\nstruggles with our spirits, saith Rogers, and suggests (according to\n[1241]Cardan, verba sine voce, species sine visu, envy, lust, anger,\n&c.) as he sees men inclined.\nThe manner how he performs it, Biarmannus in his Oration against\nBodine, sufficiently declares. [1242]He begins first with the phantasy,\nand moves that so strongly, that no reason is able to resist. Now the\nphantasy he moves by mediation of humours; although many physicians are\nof opinion, that the devil can alter the mind, and produce this disease\nof himself. Quibusdam medicorum visum, saith [1243]Avicenna, quod\nMelancholia contingat a daemonio. Of the same mind is Psellus and\nRhasis the Arab. lib. 1. Tract. 9. Cont. [1244]That this disease\nproceeds especially from the devil, and from him alone. Arculanus, cap.\n6. in 9. Rhasis, Aelianus Montaltus, in his 9. cap. Daniel Sennertus,\nlib. 1. part. 2. cap. 11. confirm as much, that the devil can cause\nthis disease; by reason many times that the parties affected prophesy,\nspeak strange language, but non sine interventu humoris, not without\nthe humour, as he interprets himself; no more doth Avicenna, si\ncontingat a daemonio, sufficit nobis ut convertat complexionem ad\ncholeram nigram, et sit causa ejus propinqua cholera nigra; the\nimmediate cause is choler adust, which [1245] Pomponatius likewise\nlabours to make good: Galgerandus of Mantua, a famous physician, so\ncured a demoniacal woman in his time, that spake all languages, by\npurging black choler, and thereupon belike this humour of melancholy is\ncalled balneum diaboli, the devil's bath; the devil spying his\nopportunity of such humours drives them many times to despair, fury,\nrage, &c., mingling himself among these humours. This is that which\nTertullian avers, Corporibus infligunt acerbos casus, animaeque\nrepentinos, membra distorquent, occulte repentes, &c. and which Lemnius\ngoes about to prove, Immiscent se mali Genii pravis humoribus, atque\natrae, bili, &c. And [1246]Jason Pratensis, that the devil, being a\nslender incomprehensible spirit, can easily insinuate and wind himself\ninto human bodies, and cunningly couched in our bowels vitiate our\nhealths, terrify our souls with fearful dreams, and shake our minds\nwith furies. And in another place, These unclean spirits settled in our\nbodies, and now mixed with our melancholy humours, do triumph as it\nwere, and sport themselves as in another heaven. Thus he argues, and\nthat they go in and out of our bodies, as bees do in a hive, and so\nprovoke and tempt us as they perceive our temperature inclined of\nitself, and most apt to be deluded. [1247] Agrippa and [1248]Lavater\nare persuaded, that this humour invites the devil to it, wheresoever it\nis in extremity, and of all other, melancholy persons are most subject\nto diabolical temptations and illusions, and most apt to entertain\nthem, and the Devil best able to work upon them. But whether by\nobsession, or possession, or otherwise, I will not determine; 'tis a\ndifficult question. Delrio the Jesuit, Tom. 3. lib. 6. Springer and his\ncolleague, mall. malef. Pet. Thyreus the Jesuit, lib. de daemoniacis,\nde locis infestis, de Terrificationibus nocturnis, Hieronymus Mengus\nFlagel. daem. and others of that rank of pontifical writers, it seems,\nby their exorcisms and conjurations approve of it, having forged many\nstories to that purpose. A nun did eat a lettuce [1249]without grace,\nor signing it with the sign of the cross, and was instantly possessed.\nDurand. lib. 6. Rationall. c. 86. numb. 8. relates that he saw a wench\npossessed in Bononia with two devils, by eating an unhallowed\npomegranate, as she did afterwards confess, when she was cured by\nexorcisms. And therefore our Papists do sign themselves so often with\nthe sign of the cross, Ne daemon ingredi ausit, and exorcise all manner\nof meats, as being unclean or accursed otherwise, as Bellarmine\ndefends. Many such stories I find amongst pontifical writers, to prove\ntheir assertions, let them free their own credits; some few I will\nrecite in this kind out of most approved physicians. Cornelius Gemma,\nlib. 2. de nat. mirac. c. 4. relates of a young maid, called Katherine\nGualter, a cooper's daughter, _an._ 1571. that had such strange\npassions and convulsions, three men could not sometimes hold her; she\npurged a live eel, which he saw, a foot and a half long, and touched it\nhimself; but the eel afterwards vanished; she vomited some twenty-four\npounds of fulsome stuff of all colours, twice a day for fourteen days;\nand after that she voided great balls of hair, pieces of wood, pigeon's\ndung, parchment, goose dung, coals; and after them two pounds of pure\nblood, and then again coals and stones, or which some had inscriptions\nbigger than a walnut, some of them pieces of glass, brass, &c. besides\nparoxysms of laughing, weeping and ecstasies, &c. Et hoc (inquit) cum\nhorore vidi, this I saw with horror. They could do no good on her by\nphysic, but left her to the clergy. Marcellus Donatus, lib. 2. c. 1. de\nmed. mirab. hath such another story of a country fellow, that had four\nknives in his belly, Instar serrae dentatos, indented like a saw, every\none a span long, and a wreath of hair like a globe, with much baggage\nof like sort, wonderful to behold: how it should come into his guts, he\nconcludes, Certe non alio quam daemonis astutia et dolo, (could\nassuredly only have been through the artifice of the devil). Langius,\nEpist. med. lib. 1. Epist. 38. hath many relations to this effect, and\nso hath Christophorus a Vega: Wierus, Skenkius, Scribanius, all agree\nthat they are done by the subtlety and illusion of the devil. If you\nshall ask a reason of this, 'tis to exercise our patience; for as\n[1250]Tertullian holds, Virtus non est virtus, nisi comparem habet\naliquem, in quo superando vim suam ostendat 'tis to try us and our\nfaith, 'tis for our offences, and for the punishment of our sins, by\nGod's permission they do it, Carnifices vindictae justae Dei, as\n[1251]Tolosanus styles them, Executioners of his will; or rather as\nDavid, Ps. 78. ver. 49. He cast upon them the fierceness of his anger,\nindignation, wrath, and vexation, by sending out of evil angels: so did\nhe afflict Job, Saul, the Lunatics and demoniacal persons whom Christ\ncured, Mat. iv. 8. Luke iv. 11. Luke xiii. Mark ix. Tobit. viii. 3. &c.\nThis, I say, happeneth for a punishment of sin, for their want of\nfaith, incredulity, weakness, distrust, &c.\n\nSUBSECT. III.\u2014_Of Witches and Magicians, how they cause Melancholy_.\n\nYou have heard what the devil can do of himself, now you shall hear\nwhat he can perform by his instruments, who are many times worse (if it\nbe possible) than he himself, and to satisfy their revenge and lust\ncause more mischief, Multa enim mala non egisset daemon, nisi\nprovocatus a sagis, as [1252]Erastus thinks; much harm had never been\ndone, had he not been provoked by witches to it. He had not appeared in\nSamuel's shape, if the Witch of Endor had let him alone; or represented\nthose serpents in Pharaoh's presence, had not the magicians urged him\nunto it; Nec morbos vel hominibus, vel brutis infligeret (Erastus\nmaintains) si sagae quiescerent; men and cattle might go free, if the\nwitches would let him alone. Many deny witches at all, or if there be\nany they can do no harm; of this opinion is Wierus, lib. 3. cap. 53. de\npraestig. daem. Austin Lerchemer a Dutch writer, Biarmanus, Ewichius,\nEuwaldus, our countryman Scot; with him in Horace,\nSomnia, terrores Magicos, miracula, sagas,\nNocturnos Lemures, portentaque Thessala risu\nExcipiunt.\u2014\u2014\u2014\n\nSay, can you laugh indignant at the schemes\nOf magic terrors, visionary dreams,\nPortentous wonders, witching imps of Hell,\nThe nightly goblin, and enchanting spell?\n\nThey laugh at all such stories; but on the contrary are most lawyers,\ndivines, physicians, philosophers, Austin, Hemingius, Danaeus,\nChytraeus, Zanchius, Aretius, &c. Delrio, Springer, [1253]Niderius,\nlib. 5. Fornicar. Guiatius, Bartolus, consil. 6. tom. 1. Bodine,\ndaemoniant. lib 2. cap. 8. Godelman, Damhoderius, &c. Paracelsus,\nErastus, Scribanius, Camerarius, &c. The parties by whom the devil\ndeals, may be reduced to these two, such as command him in show at\nleast, as conjurors, and magicians, whose detestable and horrid\nmysteries are contained in their book called [1254]Arbatell; daemonis\nenim advocati praesto sunt, seque exorcismis et conjurationibus quasi\ncogi patiuntur, ut miserum magorum genus, in impietate detineant. Or\nsuch as are commanded, as witches, that deal ex parte implicite, or\nexplicite, as the [1255]king hath well defined; many subdivisions there\nare, and many several species of sorcerers, witches, enchanters,\ncharmers, &c. They have been tolerated heretofore some of them; and\nmagic hath been publicly professed in former times, in [1256]Salamanca,\n[1257]Krakow, and other places, though after censured by several\n[1258]Universities, and now generally contradicted, though practised by\nsome still, maintained and excused, Tanquam res secreta quae non nisi\nviris magnis et peculiari beneficio de Coelo instructis communicatur (I\nuse [1259]Boesartus his words) and so far approved by some princes, Ut\nnihil ausi aggredi in politicis, in sacris, in consiliis, sine eorum\narbitrio; they consult still with them, and dare indeed do nothing\nwithout their advice. Nero and Heliogabalus, Maxentius, and Julianus\nApostata, were never so much addicted to magic of old, as some of our\nmodern princes and popes themselves are nowadays. Erricus, King of\nSweden, had an [1260]enchanted cap, by virtue of which, and some\nmagical murmur or whispering terms, he could command spirits, trouble\nthe air, and make the wind stand which way he would, insomuch that when\nthere was any great wind or storm, the common people were wont to say,\nthe king now had on his conjuring cap. But such examples are infinite.\nThat which they can do, is as much almost as the devil himself, who is\nstill ready to satisfy their desires, to oblige them the more unto him.\nThey can cause tempests, storms, which is familiarly practised by\nwitches in Norway, Iceland, as I have proved. They can make friends\nenemies, and enemies friends by philters; [1261]Turpes amores\nconciliare, enforce love, tell any man where his friends are, about\nwhat employed, though in the most remote places; and if they will,\n[1262]bring their sweethearts to them by night, upon a goat's back\nflying in the air. Sigismund Scheretzius, part. 1. cap. 9. de spect.\nreports confidently, that he conferred with sundry such, that had been\nso carried many miles, and that he heard witches themselves confess as\nmuch; hurt and infect men and beasts, vines, corn, cattle, plants, make\nwomen abortive, not to conceive, [1263]barren, men and women unapt and\nunable, married and unmarried, fifty several ways, saith Bodine, lib.\n2. c. 2. fly in the air, meet when and where they will, as Cicogna\nproves, and Lavat. de spec. part. 2. c. 17. steal young children out of\ntheir cradles, ministerio daemonum, and put deformed in their rooms,\nwhich we call changelings, saith [1264]Scheretzius, part. 1. c. 6. make\nmen victorious, fortunate, eloquent; and therefore in those ancient\nmonomachies and combats they were searched of old, [1265]they had no\nmagical charms; they can make [1266]stick frees, such as shall endure a\nrapier's point, musket shot, and never be wounded: of which read more\nin Boissardus, cap. 6. de Magia, the manner of the adjuration, and by\nwhom 'tis made, where and how to be used in expeditionibus bellicis,\npraeliis, duellis, &c., with many peculiar instances and examples; they\ncan walk in fiery furnaces, make men feel no pain on the rack, aut\nalias torturas sentire; they can stanch blood, [1267]represent dead\nmen's shapes, alter and turn themselves and others into several forms,\nat their pleasures. [1268]Agaberta, a famous witch in Lapland, would do\nas much publicly to all spectators, Modo Pusilla, modo anus, modo\nprocera ut quercus, modo vacca, avis, coluber, &c. Now young, now old,\nhigh, low, like a cow, like a bird, a snake, and what not? She could\nrepresent to others what forms they most desired to see, show them\nfriends absent, reveal secrets, maxima omnium admiratione, &c. And yet\nfor all this subtlety of theirs, as Lipsius well observes, Physiolog.\nStoicor. lib. 1. cap. 17. neither these magicians nor devils themselves\ncan take away gold or letters out of mine or Crassus' chest, et\nClientelis suis largiri, for they are base, poor, contemptible fellows\nmost part; as [1269]Bodine notes, they can do nothing in Judicum\ndecreta aut poenas, in regum concilia vel arcana, nihil in rem\nnummariam aut thesauros, they cannot give money to their clients, alter\njudges' decrees, or councils of kings, these minuti Genii cannot do it,\naltiores Genii hoc sibi adservarunt, the higher powers reserve these\nthings to themselves. Now and then peradventure there may be some more\nfamous magicians like Simon Magus, [1270]Apollonius Tyaneus, Pasetes,\nJamblichus, [1271]Odo de Stellis, that for a time can build castles in\nthe air, represent armies, &c., as they are [1272]said to have done,\ncommand wealth and treasure, feed thousands with all variety of meats\nupon a sudden, protect themselves and their followers from all princes'\npersecutions, by removing from place to place in an instant, reveal\nsecrets, future events, tell what is done in far countries, make them\nappear that died long since, and do many such miracles, to the world's\nterror, admiration and opinion of deity to themselves, yet the devil\nforsakes them at last, they come to wicked ends, and raro aut nunquam\nsuch impostors are to be found. The vulgar sort of them can work no\nsuch feats. But to my purpose, they can, last of all, cure and cause\nmost diseases to such as they love or hate, and this of\n[1273]melancholy amongst the rest. Paracelsus, Tom. 4. de morbis\namentium, Tract. 1. in express words affirms; Multi fascinantur in\nmelancholiam, many are bewitched into melancholy, out of his\nexperience. The same saith Danaeus, lib. 3. de sortiariis. Vidi,\ninquit, qui Melancholicos morbos gravissimos induxerunt: I have seen\nthose that have caused melancholy in the most grievous manner,\n[1274]dried up women's paps, cured gout, palsy; this and apoplexy,\nfalling sickness, which no physic could help, solu tactu, by touch\nalone. Ruland in his 3 Cent. Cura 91. gives an instance of one David\nHelde, a young man, who by eating cakes which a witch gave him, mox\ndelirare coepit, began to dote on a sudden, and was instantly mad: F.\nH. D. in [1275]Hildesheim, consulted about a melancholy man, thought\nhis disease was partly magical, and partly natural, because he vomited\npieces of iron and lead, and spake such languages as he had never been\ntaught; but such examples are common in Scribanius, Hercules de\nSaxonia, and others. The means by which they work are usually charms,\nimages, as that in Hector Boethius of King Duffe; characters stamped of\nsundry metals, and at such and such constellations, knots, amulets,\nwords, philters, &c., which generally make the parties affected,\nmelancholy; as [1276]Monavius discourseth at large in an epistle of his\nto Acolsius, giving instance in a Bohemian baron that was so troubled\nby a philter taken. Not that there is any power at all in those spells,\ncharms, characters, and barbarous words; but that the devil doth use\nsuch means to delude them. Ut fideles inde magos (saith [1277]Libanius)\nin officio retineat, tum in consortium malefactorum vocet.\n\nSUBSECT. IV.\u2014_Stars a cause. Signs from Physiognomy, Metoposcopy,\nChiromancy_.\n\nNatural causes are either primary and universal, or secondary and more\nparticular. Primary causes are the heavens, planets, stars, &c., by\ntheir influence (as our astrologers hold) producing this and such like\neffects. I will not here stand to discuss obiter, whether stars be\ncauses, or signs; or to apologise for judical astrology. If either\nSextus Empericus, Picus Mirandula, Sextus ab Heminga, Pererius,\nErastus, Chambers, &c., have so far prevailed with any man, that he\nwill attribute no virtue at all to the heavens, or to sun, or moon,\nmore than he doth to their signs at an innkeeper's post, or tradesman's\nshop, or generally condemn all such astrological aphorisms approved by\nexperience: I refer him to Bellantius, Pirovanus, Marascallerus,\nGoclenius, Sir Christopher Heidon, &c. If thou shalt ask me what I\nthink, I must answer, nam et doctis hisce erroribus versatus sum, (for\nI am conversant with these learned errors,) they do incline, but not\ncompel; no necessity at all: [1278]agunt non cogunt: and so gently\nincline, that a wise man may resist them; sapiens dominabitur astris:\nthey rule us, but God rules them. All this (methinks) [1279]Joh. de\nIndagine hath comprised in brief, Quaeris a me quantum in nobis\noperantur astra? &c. Wilt thou know how far the stars work upon us? I\nsay they do but incline, and that so gently, that if we will be ruled\nby reason, they have no power over us; but if we follow our own nature,\nand be led by sense, they do as much in us as in brute beasts, and we\nare no better. So that, I hope, I may justly conclude with\n[1280]Cajetan, Coelum est vehiculum divinae virtutis, &c., that the\nheaven is God's instrument, by mediation of which he governs and\ndisposeth these elementary bodies; or a great book, whose letters are\nthe stars, (as one calls it,) wherein are written many strange things\nfor such as can read, [1281]or an excellent harp, made by an eminent\nworkman, on which, he that can but play, will make most admirable\nmusic. But to the purpose.\n[1282]Paracelsus is of opinion, that a physician without the knowledge\nof stars can neither understand the cause or cure of any disease,\neither of this or gout, not so much as toothache; except he see the\npeculiar geniture and scheme of the party effected. And for this proper\nmalady, he will have the principal and primary cause of it proceed from\nthe heaven, ascribing more to stars than humours, [1283]and that the\nconstellation alone many times produceth melancholy, all other causes\nset apart. He gives instance in lunatic persons, that are deprived of\ntheir wits by the moon's motion; and in another place refers all to the\nascendant, and will have the true and chief cause of it to be sought\nfrom the stars. Neither is it his opinion only, but of many Galenists\nand philosophers, though they do not so peremptorily maintain as much.\nThis variety of melancholy symptoms proceeds from the stars, saith\n[1284]Melancthon: the most generous melancholy, as that of Augustus,\ncomes from the conjunction of Saturn and Jupiter in Libra: the bad, as\nthat of Catiline's, from the meeting of Saturn and the moon in Scorpio.\nJovianus Pontanus, in his tenth book, and thirteenth chapter de rebus\ncoelestibus, discourseth to this purpose at large, Ex atra bile varii\ngenerantur morbi, &c., [1285]many diseases proceed from black choler,\nas it shall be hot or cold; and though it be cold in its own nature,\nyet it is apt to be heated, as water may be made to boil, and burn as\nbad as fire; or made cold as ice: and thence proceed such variety of\nsymptoms, some mad, some solitary, some laugh, some rage, &c. The cause\nof all which intemperance he will have chiefly and primarily proceed\nfrom the heavens, [1286]from the position of Mars, Saturn, and Mercury.\nHis aphorisms be these, [1287]Mercury in any geniture, if he shall be\nfound in Virgo, or Pisces his opposite sign, and that in the horoscope,\nirradiated by those quartile aspects of Saturn or Mars, the child shall\nbe mad or melancholy. Again, [1288]He that shall have Saturn and Mars,\nthe one culminating, the other in the fourth house, when he shall be\nborn, shall be melancholy, of which he shall be cured in time, if\nMercury behold them. [1289]If the moon be in conjunction or opposition\nat the birth time with the sun, Saturn or Mars, or in a quartile aspect\nwith them, (e malo coeli loco, Leovitius adds,) many diseases are\nsignified, especially the head and brain is like to be misaffected with\npernicious humours, to be melancholy, lunatic, or mad, Cardan adds,\nquarta luna natos, eclipses, earthquakes. Garcaeus and Leovitius will\nhave the chief judgment to be taken from the lord of the geniture, or\nwhere there is an aspect between the moon and Mercury, and neither\nbehold the horoscope, or Saturn and Mars shall be lord of the present\nconjunction or opposition in Sagittarius or Pisces, of the sun or moon,\nsuch persons are commonly epileptic, dote, demoniacal, melancholy: but\nsee more of these aphorisms in the above-named Pontanus. Garcaeus, cap.\n23. de Jud. genitur. Schoner. lib. 1. cap. 8, which he hath gathered\nout of [1290]Ptolemy, Albubater, and some other Arabians, Junctine,\nRanzovius, Lindhout, Origen, &c. But these men you will reject\nperadventure, as astrologers, and therefore partial judges; then hear\nthe testimony of physicians, Galenists themselves. [1291]Carto\nconfesseth the influence of stars to have a great hand to this peculiar\ndisease, so doth Jason Pratensis, Lonicerius praefat. de Apoplexia,\nFicinus, Fernelius, &c. [1292]P. Cnemander acknowledgeth the stars an\nuniversal cause, the particular from parents, and the use of the six\nnon-natural things. Baptista Port. mag. l. 1. c. 10, 12, 15, will have\nthem causes to every particular individium. Instances and examples, to\nevince the truth of those aphorisms, are common amongst those\nastrologian treatises. Cardan, in his thirty-seventh geniture, gives\ninstance in Matth. Bolognius. Camerar. hor. natalit. centur. 7. genit.\n6. et 7. of Daniel Gare, and others; but see Garcaeus, cap. 33. Luc.\nGauricus, Tract. 6. de Azemenis, &c. The time of this melancholy is,\nwhen the significators of any geniture are directed according to art,\nas the hor: moon, hylech, &c. to the hostile beams or terms of &\u2644 and \u2642\nespecially, or any fixed star of their nature, or if &\u2644 by his\nrevolution or transitus, shall offend any of those radical promissors\nin the geniture.\nOther signs there are taken from physiognomy, metoposcopy, chiromancy,\nwhich because Joh. de Indagine, and Rotman, the landgrave of Hesse his\nmathematician, not long since in his Chiromancy; Baptista Porta, in his\ncelestial Physiognomy, have proved to hold great affinity with\nastrology, to satisfy the curious, I am the more willing to insert.\nThe general notions [1293]physiognomers give, be these; black colour\nargues natural melancholy; so doth leanness, hirsuteness, broad veins,\nmuch hair on the brows, saith [1294]Gratanarolus, cap. 7, and a little\nhead, out of Aristotle, high sanguine, red colour, shows head\nmelancholy; they that stutter and are bald, will be soonest melancholy,\n(as Avicenna supposeth,) by reason of the dryness of their brains; but\nhe that will know more of the several signs of humour and wits out of\nphysiognomy, let him consult with old Adamantus and Polemus, that\ncomment, or rather paraphrase upon Aristotle's Physiognomy, Baptista\nPorta's four pleasant books, Michael Scot de secretis naturae, John de\nIndagine, Montaltus, Antony Zara. anat. ingeniorum, sect. 1. memb. 13.\net lib. 4.\nChiromancy hath these aphorisms to foretell melancholy, Tasneir. lib.\n5. cap. 2, who hath comprehended the sum of John de Indagine:\nTricassus, Corvinus, and others in his book, thus hath it; [1295]The\nSaturnine line going from the rascetta through the hand, to Saturn's\nmount, and there intersected by certain little lines, argues\nmelancholy; so if the vital and natural make an acute angle, Aphorism\n100. The saturnine, hepatic, and natural lines, making a gross triangle\nin the hand, argue as much; which Goclenius, cap. 5. Chiros. repeats\nverbatim out of him. In general they conclude all, that if Saturn's\nmount be full of many small lines and intersections, [1296]such men are\nmost part melancholy, miserable and full of disquietness, care and\ntrouble, continually vexed with anxious and bitter thoughts, always\nsorrowful, fearful, suspicious; they delight in husbandry, buildings,\npools, marshes, springs, woods, walks, &c. Thaddaeus Haggesius, in his\nMetoposcopia, hath certain aphorisms derived from Saturn's lines in the\nforehead, by which he collects a melancholy disposition; and\n[1297]Baptista Porta makes observations from those other parts of the\nbody, as if a spot be over the spleen; [1298]or in the nails; if it\nappear black, it signifieth much care, grief, contention, and\nmelancholy; the reason he refers to the humours, and gives instance in\nhimself, that for seven years space he had such black spots in his\nnails, and all that while was in perpetual lawsuits, controversies for\nhis inheritance, fear, loss of honour, banishment, grief, care, &c. and\nwhen his miseries ended, the black spots vanished. Cardan, in his book\nde libris propriis, tells such a story of his own person, that a little\nbefore his son's death, he had a black spot, which appeared in one of\nhis nails; and dilated itself as he came nearer to his end. But I am\nover tedious in these toys, which howsoever, in some men's too severe\ncensures, they may be held absurd and ridiculous, I am the bolder to\ninsert, as not borrowed from circumforanean rogues and gipsies, but out\nof the writings of worthy philosophers and physicians, yet living some\nof them, and religious professors in famous universities, who are able\nto patronise that which they have said, and vindicate themselves from\nall cavillers and ignorant persons.\n\nSUBSECT. V.\u2014_Old age a cause_.\n\nSecondary peculiar causes efficient, so called in respect of the other\nprecedent, are either congenitae, internae, innatae, as they term them,\ninward, innate, inbred; or else outward and adventitious, which happen\nto us after we are born: congenite or born with us, are either natural,\nas old age, or praeter naturam (as [1299]Fernelius calls it) that\ndistemperature, which we have from our parent's seed, it being an\nhereditary disease. The first of these, which is natural to all, and\nwhich no man living can avoid, is [1300]old age, which being cold and\ndry, and of the same quality as melancholy is, must needs cause it, by\ndiminution of spirits and substance, and increasing of adust humours;\ntherefore [1301] Melancthon avers out of Aristotle, as an undoubted\ntruth, Senes plerunque delirasse in senecta, that old men familiarly\ndote, ob atram bilem, for black choler, which is then superabundant in\nthem: and Rhasis, that Arabian physician, in his Cont. lib. 1. cap. 9,\ncalls it [1302]a necessary and inseparable accident, to all old and\ndecrepit persons. After seventy years (as the Psalmist saith) [1303]all\nis trouble and sorrow; and common experience confirms the truth of it\nin weak and old persons, especially such as have lived in action all\ntheir lives, had great employment, much business, much command, and\nmany servants to oversee, and leave off ex abrupto; as [1304]Charles\nthe Fifth did to King Philip, resign up all on a sudden; they are\novercome with melancholy in an instant: or if they do continue in such\ncourses, they dote at last, (senex bis puer,) and are not able to\nmanage their estates through common infirmities incident in their age;\nfull of ache, sorrow and grief, children again, dizzards, they carl\nmany times as they sit, and talk to themselves, they are angry,\nwaspish, displeased with every thing, suspicious of all, wayward,\ncovetous, hard (saith Tully,) self-willed, superstitious,\nself-conceited, braggers and admirers of themselves, as [1305]Balthazar\nCastilio hath truly noted of them.[1306]This natural infirmity is most\neminent in old women, and such as are poor, solitary, live in most base\nesteem and beggary, or such as are witches; insomuch that Wierus,\nBaptista Porta, Ulricus Molitor, Edwicus, do refer all that witches are\nsaid to do, to imagination alone, and this humour of melancholy. And\nwhereas it is controverted, whether they can bewitch cattle to death,\nride in the air upon a cowl-staff out of a chimney-top, transform\nthemselves into cats, dogs, &c., translate bodies from place to place,\nmeet in companies, and dance, as they do, or have carnal copulation\nwith the devil, they ascribe all to this redundant melancholy, which\ndomineers in them, to [1307] somniferous potions, and natural causes,\nthe devil's policy. Non laedunt omnino (saith Wierus) aut quid mirum\nfaciunt, (de Lamiis, lib. 3. cap. 36), ut putatur, solam vitiatam\nhabent phantasiam; they do no such wonders at all, only their\n[1308]brains are crazed. [1309]They think they are witches, and can do\nhurt, but do not. But this opinion Bodine, Erastus, Danaeus,\nScribanius, Sebastian Michaelis, Campanella de Sensu rerum, lib. 4.\ncap. 9. [1310]Dandinus the Jesuit, lib. 2. de Animae explode;\n[1311]Cicogna confutes at large. That witches are melancholy, they deny\nnot, but not out of corrupt phantasy alone, so to delude themselves and\nothers, or to produce such effects.\n\nSUBSECT. VI.\u2014_Parents a cause by Propagation_.\n\nThat other inward inbred cause of Melancholy is our temperature, in\nwhole or part, which we receive from our parents, which [1312]Fernelius\ncalls Praeter naturam, or unnatural, it being an hereditary disease;\nfor as he justifies [1313]Quale parentum maxime patris semen obtigerit,\ntales evadunt similares spermaticaeque paries, quocunque etiam morbo\nPater quum generat tenetur, cum semine transfert, in Prolem; such as\nthe temperature of the father is, such is the son's, and look what\ndisease the father had when he begot him, his son will have after him;\n[1314]and is as well inheritor of his infirmities, as of his lands. And\nwhere the complexion and constitution of the father is corrupt, there\n([1315]saith Roger Bacon) the complexion and constitution of the son\nmust needs be corrupt, and so the corruption is derived from the father\nto the son. Now this doth not so much appear in the composition of the\nbody, according to that of Hippocrates, [1316]in habit, proportion,\nscars, and other lineaments; but in manners and conditions of the mind,\nEt patrum in natos abeunt cum semine mores.\nSeleucus had an anchor on his thigh, so had his posterity, as Trogus\nrecords, lib. 15. Lepidus, in Pliny l. 7. c. 17, was purblind, so was\nhis son. That famous family of Aenobarbi were known of old, and so\nsurnamed from their red beards; the Austrian lip, and those Indian flat\nnoses are propagated, the Bavarian chin, and goggle eyes amongst the\nJews, as [1317] Buxtorfius observes; their voice, pace, gesture, looks,\nare likewise derived with all the rest of their conditions and\ninfirmities; such a mother, such a daughter; their very\n[1318]affections Lemnius contends to follow their seed, and the malice\nand bad conditions of children are many times wholly to be imputed to\ntheir parents; I need not therefore make any doubt of Melancholy, but\nthat it is an hereditary disease. [1319] Paracelsus in express words\naffirms it, lib. de morb. amentium to. 4. tr. 1; so doth [1320]Crato in\nan Epistle of his to Monavius. So doth Bruno Seidelius in his book de\nmorbo incurab. Montaltus proves, cap. 11, out of Hippocrates and\nPlutarch, that such hereditary dispositions are frequent, et hanc\n(inquit) fieri reor ob participatam melancholicam intemperantiam\n(speaking of a patient) I think he became so by participation of\nMelancholy. Daniel Sennertus, lib. 1. part 2. cap. 9, will have his\nmelancholy constitution derived not only from the father to the son,\nbut to the whole family sometimes; Quandoque totis familiis\nhereditativam, [1321]Forestus, in his medicinal observations,\nillustrates this point, with an example of a merchant, his patient,\nthat had this infirmity by inheritance; so doth Rodericus a Fonseca,\ntom. 1. consul. 69, by an instance of a young man that was so affected\nex matre melancholica, had a melancholy mother, et victu melancholico,\nand bad diet together. Ludovicus Mercatus, a Spanish physician, in that\nexcellent Tract which he hath lately written of hereditary diseases,\ntom. 2. oper. lib. 5, reckons up leprosy, as those [1322]Galbots in\nGascony, hereditary lepers, pox, stone, gout, epilepsy, &c. Amongst the\nrest, this and madness after a set time comes to many, which he calls a\nmiraculous thing in nature, and sticks for ever to them as an incurable\nhabit. And that which is more to be wondered at, it skips in some\nfamilies the father, and goes to the son, [1323]or takes every other,\nand sometimes every third in a lineal descent, and doth not always\nproduce the same, but some like, and a symbolizing disease. These\nsecondary causes hence derived, are commonly so powerful, that (as\n[1324]Wolfius holds) saepe mutant decreta siderum, they do often alter\nthe primary causes, and decrees of the heavens. For these reasons,\nbelike, the Church and commonwealth, human and Divine laws, have\nconspired to avoid hereditary diseases, forbidding such marriages as\nare any whit allied; and as Mercatus adviseth all families to take\nsuch, si fieri possit quae maxime distant natura, and to make choice of\nthose that are most differing in complexion from them; if they love\ntheir own, and respect the common good. And sure, I think, it hath been\nordered by God's especial providence, that in all ages there should be\n(as usually there is) once in [1325]600 years, a transmigration of\nnations, to amend and purify their blood, as we alter seed upon our\nland, and that there should be as it were an inundation of those\nnorthern Goths and Vandals, and many such like people which came out of\nthat continent of Scandia and Sarmatia (as some suppose) and overran,\nas a deluge, most part of Europe and Africa, to alter for our good, our\ncomplexions, which were much defaced with hereditary infirmities, which\nby our lust and intemperance we had contracted. A sound generation of\nstrong and able men were sent amongst us, as those northern men usually\nare, innocuous, free from riot, and free from diseases; to qualify and\nmake us as those poor naked Indians are generally at this day; and\nthose about Brazil (as a late [1326]writer observes), in the Isle of\nMaragnan, free from all hereditary diseases, or other contagion,\nwhereas without help of physic they live commonly 120 years or more, as\nin the Orcades and many other places. Such are the common effects of\ntemperance and intemperance, but I will descend to particular, and show\nby what means, and by whom especially, this infirmity is derived unto\nus.\nFilii ex senibus nati, raro sunt firmi temperamenti, old men's children\nare seldom of a good temperament, as Scoltzius supposeth, consult. 177,\nand therefore most apt to this disease; and as [1327]Levinus Lemnius\nfarther adds, old men beget most part wayward, peevish, sad, melancholy\nsons, and seldom merry. He that begets a child on a full stomach, will\neither have a sick child, or a crazed son (as [1328]Cardan thinks),\ncontradict. med. lib. 1. contradict. 18, or if the parents be sick, or\nhave any great pain of the head, or megrim, headache, (Hieronymus\nWolfius [1329]doth instance in a child of Sebastian Castalio's); if a\ndrunken man get a child, it will never likely have a good brain, as\nGellius argues, lib. 12. cap. 1. Ebrii gignunt Ebrios, one drunkard\nbegets another, saith [1330]Plutarch, symp. lib. 1. quest. 5, whose\nsentence [1331]Lemnius approves, l. 1. c. 4. Alsarius Crutius, Gen. de\nqui sit med. cent. 3. fol. 182. Macrobius, lib. 1. Avicenna, lib. 3.\nFen. 21. Tract 1. cap. 8, and Aristotle himself, sect. 2. prob. 4,\nfoolish, drunken, or hair-brain women, most part bring forth children\nlike unto themselves, morosos et languidos, and so likewise he that\nlies with a menstruous woman. Intemperantia veneris, quam in nautis\npraesertim insectatur [1332] Lemnius, qui uxores ineunt, nulla menstrui\ndecursus ratione habita nec observato interlunio, praecipua causa est,\nnoxia, pernitiosa, concubitum hunc exitialem ideo, et pestiferum vocat.\n[1333]Rodoricus a Castro Lucitanus, detestantur ad unum omnes medici,\ntum et quarta luna concepti, infelices plerumque et amentes, deliri,\nstolidi, morbosi, impuri, invalidi, tetra lue sordidi minime vitales,\nomnibus bonis corporis atque animi destituti: ad laborem nati, si\nseniores, inquit Eustathius, ut Hercules, et alii. [1334]Judaei maxime\ninsectantur foedum hunc, et immundum apud Christianas Concubitum, ut\nillicitum abhorrent, et apud suos prohibent; et quod Christiani toties\nleprosi, amentes, tot morbili, impetigines, alphi, psorae, cutis et\nfaciei decolorationes, tam multi morbi epidemici, acerbi, et venenosi\nsint, in hunc immundum concubitum rejiciunt, et crudeles in pignora\nvocant, qui quarta, luna profluente hac mensium illuvie concubitum hunc\nnon perhorrescunt. Damnavit olim divina Lex et morte mulctavit\nhujusmodi homines, Lev. 18, 20, et inde nati, siqui deformes aut\nmutili, pater dilapidatus, quod non contineret ab [1335] immunda\nmuliere. Gregorius Magnus, petenti Augustino nunquid apud\n[1336]Britannos hujusmodi concubitum toleraret, severe prohibuit viris\nsuis tum misceri foeminas in consuetis suis menstruis, &c. I spare to\nEnglish this which I have said. Another cause some give, inordinate\ndiet, as if a man eat garlic, onions, fast overmuch, study too hard, be\nover-sorrowful, dull, heavy, dejected in mind, perplexed in his\nthoughts, fearful, &c., their children (saith [1337]Cardan subtil. lib.\n18) will be much subject to madness and melancholy; for if the spirits\nof the brain be fuzzled, or misaffected by such means, at such a time,\ntheir children will be fuzzled in the brain: they will be dull, heavy,\ntimorous, discontented all their lives. Some are of opinion, and\nmaintain that paradox or problem, that wise men beget commonly fools;\nSuidas gives instance in Aristarchus the Grammarian, duos reliquit\nFilios Aristarchum et Aristachorum, ambos stultos; and which\n[1338]Erasmus urgeth in his Moria, fools beget wise men. Card. subt. l.\n12, gives this cause, Quoniam spiritus sapientum ob studium\nresolvuntur, et in cerebrum feruntur a corde: because their natural\nspirits are resolved by study, and turned into animal; drawn from the\nheart, and those other parts to the brain. Lemnius subscribes to that\nof Cardan, and assigns this reason, Quod persolvant debitum languide,\net obscitanter, unde foetus a parentum generositate desciscit: they pay\ntheir debt (as Paul calls it) to their wives remissly, by which means\ntheir children are weaklings, and many times idiots and fools.\nSome other causes are given, which properly pertain, and do proceed\nfrom the mother: if she be over-dull, heavy, angry, peevish,\ndiscontented, and melancholy, not only at the time of conception, but\neven all the while she carries the child in her womb (saith Fernelius,\npath. l. 1, 11) her son will be so likewise affected, and worse, as\n[1339]Lemnius adds, l. 4. c. 7, if she grieve overmuch, be disquieted,\nor by any casualty be affrighted and terrified by some fearful object,\nheard or seen, she endangers her child, and spoils the temperature of\nit; for the strange imagination of a woman works effectually upon her\ninfant, that as Baptista Porta proves, Physiog. caelestis l. 5. c. 2,\nshe leaves a mark upon it, which is most especially seen in such as\nprodigiously long for such and such meats, the child will love those\nmeats, saith Fernelius, and be addicted to like humours: [1340]if a\ngreat-bellied woman see a hare, her child will often have a harelip, as\nwe call it. Garcaeus, de Judiciis geniturarum, cap. 33, hath a\nmemorable example of one Thomas Nickell, born in the city of\nBrandeburg, 1551, [1341]that went reeling and staggering all the days\nof his life, as if he would fall to the ground, because his mother\nbeing great with child saw a drunken man reeling in the street. Such\nanother I find in Martin Wenrichius, com. de ortu monstrorum, c. 17, I\nsaw (saith he) at Wittenberg, in Germany, a citizen that looked like a\ncarcass; I asked him the cause, he replied, [1342]His mother, when she\nbore him in her womb, saw a carcass by chance, and was so sore\naffrighted with it, that ex eo foetus ei assimilatus, from a ghastly\nimpression the child was like it.\nSo many several ways are we plagued and punished for our father's\ndefaults; insomuch that as Fernelius truly saith, [1343]It is the\ngreatest part of our felicity to be well born, and it were happy for\nhuman kind, if only such parents as are sound of body and mind should\nbe suffered to marry. An husbandman will sow none but the best and\nchoicest seed upon his land, he will not rear a bull or a horse, except\nhe be right shapen in all parts, or permit him to cover a mare, except\nhe be well assured of his breed; we make choice of the best rams for\nour sheep, rear the neatest kine, and keep the best dogs, Quanto id\ndiligentius in procreandis liberis observandum? And how careful then\nshould we be in begetting of our children? In former times some\n[1344]countries have been so chary in this behalf, so stern, that if a\nchild were crooked or deformed in body or mind, they made him away; so\ndid the Indians of old by the relation of Curtius, and many other\nwell-governed commonwealths, according to the discipline of those\ntimes. Heretofore in Scotland, saith [1345]Hect. Boethius, if any were\nvisited with the falling sickness, madness, gout, leprosy, or any such\ndangerous disease, which was likely to be propagated from the father to\nthe son, he was instantly gelded; a woman kept from all company of men;\nand if by chance having some such disease, she were found to be with\nchild, she with her brood were buried alive: and this was done for the\ncommon good, lest the whole nation should be injured or corrupted. A\nsevere doom you will say, and not to be used amongst Christians, yet\nmore to be looked into than it is. For now by our too much facility in\nthis kind, in giving way for all to marry that will, too much liberty\nand indulgence in tolerating all sorts, there is a vast confusion of\nhereditary diseases, no family secure, no man almost free from some\ngrievous infirmity or other, when no choice is had, but still the\neldest must marry, as so many stallions of the race; or if rich, be\nthey fools or dizzards, lame or maimed, unable, intemperate, dissolute,\nexhaust through riot, as he said, [1346]jura haereditario sapere\njubentur; they must be wise and able by inheritance: it comes to pass\nthat our generation is corrupt, we have many weak persons, both in body\nand mind, many feral diseases raging amongst us, crazed families,\nparentes, peremptores; our fathers bad, and we are like to be worse.\n\nMEMB. II.\n\nSUBSECT. I.\u2014_Bad Diet a cause. Substance. Quality of Meats_.\n\nAccording to my proposed method, having opened hitherto these secondary\ncauses, which are inbred with us, I must now proceed to the outward and\nadventitious, which happen unto us after we are born. And those are\neither evident, remote, or inward, antecedent, and the nearest:\ncontinent causes some call them. These outward, remote, precedent\ncauses are subdivided again into necessary and not necessary. Necessary\n(because we cannot avoid them, but they will alter us, as they are\nused, or abused) are those six non-natural things, so much spoken of\namongst physicians, which are principal causes of this disease. For\nalmost in every consultation, whereas they shall come to speak of the\ncauses, the fault is found, and this most part objected to the patient;\nPeccavit circa res sex non naturales: he hath still offended in one of\nthose six. Montanus, consil. 22, consulted about a melancholy Jew,\ngives that sentence, so did Frisemelica in the same place; and in his\n244 counsel, censuring a melancholy soldier, assigns that reason of his\nmalady, [1347]he offended in all those six non-natural things, which\nwere the outward causes, from which came those inward obstructions; and\nso in the rest.\nThese six non-natural things are diet, retention and evacuation, which\nare more material than the other because they make new matter, or else\nare conversant in keeping or expelling of it. The other four are air,\nexercise, sleeping, waking, and perturbations of the mind, which only\nalter the matter. The first of these is diet, which consists in meat\nand drink, and causeth melancholy, as it offends in substance, or\naccidents, that is, quantity, quality, or the like. And well it may be\ncalled a material cause, since that, as [1348]Fernelius holds, it hath\nsuch a power in begetting of diseases, and yields the matter and\nsustenance of them; for neither air, nor perturbations, nor any of\nthose other evident causes take place, or work this effect, except the\nconstitution of body, and preparation of humours, do concur. That a man\nmay say, this diet is the mother of diseases, let the father be what he\nwill, and from this alone, melancholy and frequent other maladies\narise. Many physicians, I confess, have written copious volumes of this\none subject, of the nature and qualities of all manner of meats; as\nnamely, Galen, Isaac the Jew, Halyabbas, Avicenna, Mesue, also four\nArabians, Gordonius, Villanovanus, Wecker, Johannes Bruerinus,\nsitologia de Esculentis et Poculentis, Michael Savanarola, Tract 2. c.\n8, Anthony Fumanellus, lib. de regimine senum, Curio in his comment on\nSchola Salerna, Godefridus Steckius arte med., Marcilius Cognatus,\nFicinus, Ranzovius, Fonseca, Lessius, Magninus, regim. sanitatis,\nFrietagius, Hugo Fridevallius, &c., besides many other in\n[1349]English, and almost every peculiar physician, discourseth at\nlarge of all peculiar meats in his chapter of melancholy: yet because\nthese books are not at hand to every man, I will briefly touch what\nkind of meats engender this humour, through their several species, and\nwhich are to be avoided. How they alter and change the matter, spirits\nfirst, and after humours, by which we are preserved, and the\nconstitution of our body, Fernelius and others will show you. I hasten\nto the thing itself: and first of such diet as offends in substance.\n_Beef._] Beef, a strong and hearty meat (cold in the first degree, dry\nin the second, saith Gal. l. 3. c. 1. de alim. fac.) is condemned by\nhim and all succeeding Authors, to breed gross melancholy blood: good\nfor such as are sound, and of a strong constitution, for labouring men\nif ordered aright, corned, young, of an ox (for all gelded meats in\nevery species are held best), or if old, [1350]such as have been tired\nout with labour, are preferred. Aubanus and Sabellicus commend Portugal\nbeef to be the most savoury, best and easiest of digestion; we commend\nours: but all is rejected, and unfit for such as lead a resty life, any\nways inclined to melancholy, or dry of complexion: Tales (Galen thinks)\nde facile melancholicis aegritudinibus capiuntur.\n_Pork._] Pork, of all meats, is most nutritive in his own nature,\n[1351] but altogether unfit for such as live at ease, are any ways\nunsound of body or mind: too moist, full of humours, and therefore\nnoxia delicatis, saith Savanarola, ex earum usu ut dubitetur an febris\nquartana generetur: naught for queasy stomachs, insomuch that frequent\nuse of it may breed a quartan ague.\n_Goat._] Savanarola discommends goat's flesh, and so doth\n[1352]Bruerinus, l. 13. c. 19, calling it a filthy beast, and rammish:\nand therefore supposeth it will breed rank and filthy substance; yet\nkid, such as are young and tender, Isaac accepts, Bruerinus and Galen,\nl. 1. c. 1. de alimentorum facultatibus.\n_Hart._] Hart and red deer [1353]hath an evil name: it yields gross\nnutriment: a strong and great grained meat, next unto a horse. Which\nalthough some countries eat, as Tartars, and they of China; yet [1354]\nGalen condemns. Young foals are as commonly eaten in Spain as red deer,\nand to furnish their navies, about Malaga especially, often used; but\nsuch meats ask long baking, or seething, to qualify them, and yet all\nwill not serve.\nVenison, Fallow Deer.] All venison is melancholy, and begets bad blood;\na pleasant meat: in great esteem with us (for we have more parks in\nEngland than there are in all Europe besides) in our solemn feasts.\n'Tis somewhat better hunted than otherwise, and well prepared by\ncookery; but generally bad, and seldom to be used.\n_Hare._] Hare, a black meat, melancholy, and hard of digestion, it\nbreeds incubus, often eaten, and causeth fearful dreams, so doth all\nvenison, and is condemned by a jury of physicians. Mizaldus and some\nothers say, that hare is a merry meat, and that it will make one fair,\nas Martial's epigram testifies to Gellia; but this is per accidens,\nbecause of the good sport it makes, merry company and good discourse\nthat is commonly at the eating of it, and not otherwise to be\nunderstood.\n_Conies._] [1355]Conies are of the nature of hares. Magninus compares\nthem to beef, pig, and goat, Reg. sanit. part. 3. c. 17; yet young\nrabbits by all men are approved to be good.\nGenerally, all such meats as are hard of digestion breed melancholy.\nAreteus, lib. 7. cap. 5, reckons up heads and feet, [1356]bowels,\nbrains, entrails, marrow, fat, blood, skins, and those inward parts, as\nheart, lungs, liver, spleen, &c. They are rejected by Isaac, lib. 2.\npart. 3, Magninus, part. 3. cap. 17, Bruerinus, lib. 12, Savanarola,\nRub. 32. Tract. 2.\n_Milk._] Milk, and all that comes of milk, as butter and cheese, curds,\n&c., increase melancholy (whey only excepted, which is most wholesome):\n[1357]some except asses' milk. The rest, to such as are sound, is\nnutritive and good, especially for young children, but because soon\nturned to corruption, [1358]not good for those that have unclean\nstomachs, are subject to headache, or have green wounds, stone, &c. Of\nall cheeses, I take that kind which we call Banbury cheese to be the\nbest, ex vetustis pessimus, the older, stronger, and harder, the worst,\nas Langius discourseth in his Epistle to Melancthon, cited by Mizaldus,\nIsaac, p. 5. Gal. 3. de cibis boni succi. &c.\n_Fowl._] Amongst fowl, [1359]peacocks and pigeons, all fenny fowl are\nforbidden, as ducks, geese, swans, herons, cranes, coots, didappers,\nwater-hens, with all those teals, curs, sheldrakes, and peckled fowls,\nthat come hither in winter out of Scandia, Muscovy, Greenland,\nFriesland, which half the year are covered all over with snow, and\nfrozen up. Though these be fair in feathers, pleasant in taste, and\nhave a good outside, like hypocrites, white in plumes, and soft, their\nflesh is hard, black, unwholesome, dangerous, melancholy meat; Gravant\net putrefaciant stomachum, saith Isaac, part. 5. de vol., their young\nones are more tolerable, but young pigeons he quite disapproves.\n_Fishes._] Rhasis and [1360]Magninus discommend all fish, and say, they\nbreed viscosities, slimy nutriment, little and humorous nourishment.\nSavanarola adds, cold, moist: and phlegmatic, Isaac; and therefore\nunwholesome for all cold and melancholy complexions: others make a\ndifference, rejecting only amongst freshwater fish, eel, tench,\nlamprey, crawfish (which Bright approves, cap. 6), and such as are bred\nin muddy and standing waters, and have a taste of mud, as Franciscus\nBonsuetus poetically defines, Lib. de aquatilibus.\nNam pisces omnes, qui stagna, lacusque frequentant,\nSemper plus succi deterioris habent.\n\nAll fish, that standing pools, and lakes frequent,\nDo ever yield bad juice and nourishment.\n\nLampreys, Paulus Jovius, c. 34. de piscibus fluvial., highly magnifies,\nand saith, None speak against them, but inepti et scrupulosi, some\nscrupulous persons; but [1361]eels, c. 33, he abhorreth in all places,\nat all times, all physicians detest them, especially about the\nsolstice. Gomesius, lib. 1. c. 22, de sale, doth immoderately extol\nsea-fish, which others as much vilify, and above the rest, dried,\nsoused, indurate fish, as ling, fumados, red-herrings, sprats,\nstock-fish, haberdine, poor-John, all shellfish. [1362]Tim. Bright\nexcepts lobster and crab. Messarius commends salmon, which Bruerinus\ncontradicts, lib. 22. c. 17. Magninus rejects conger, sturgeon, turbot,\nmackerel, skate.\nCarp is a fish of which I know not what to determine. Franciscus\nBonsuetus accounts it a muddy fish. Hippolitus Salvianus, in his Book\nde Piscium natura et praeparatione, which was printed at Rome in folio,\n1554, with most elegant pictures, esteems carp no better than a slimy\nwatery meat. Paulus Jovius on the other side, disallowing tench,\napproves of it; so doth Dubravius in his Books of Fishponds. Freitagius\n[1363]extols it for an excellent wholesome meat, and puts it amongst\nthe fishes of the best rank; and so do most of our country gentlemen,\nthat store their ponds almost with no other fish. But this controversy\nis easily decided, in my judgment, by Bruerinus, l. 22. c. 13. The\ndifference riseth from the site and nature of pools, [1364]sometimes\nmuddy, sometimes sweet; they are in taste as the place is from whence\nthey be taken. In like manner almost we may conclude of other fresh\nfish. But see more in Rondoletius, Bellonius, Oribasius, lib. 7. cap.\n22, Isaac, l. 1, especially Hippolitus Salvianus, who is instar omnium\nsolus, &c. Howsoever they may be wholesome and approved, much use of\nthem is not good; P. Forestus, in his medicinal observations,\n[1365]relates, that Carthusian friars, whose living is most part fish,\nare more subject to melancholy than any other order, and that he found\nby experience, being sometimes their physician ordinary at Delft, in\nHolland. He exemplifies it with an instance of one Buscodnese, a\nCarthusian of a ruddy colour, and well liking, that by solitary living,\nand fish-eating, became so misaffected.\n_Herbs._] Amongst herbs to be eaten I find gourds, cucumbers,\ncoleworts, melons, disallowed, but especially cabbage. It causeth\ntroublesome dreams, and sends up black vapours to the brain. Galen,\nloc. affect. l. 3. c. 6, of all herbs condemns cabbage; and Isaac, lib.\n2. c. 1. Animae gravitatem facit, it brings heaviness to the soul. Some\nare of opinion that all raw herbs and salads breed melancholy blood,\nexcept bugloss and lettuce. Crato, consil. 21. lib. 2, speaks against\nall herbs and worts, except borage, bugloss, fennel, parsley, dill,\nbalm, succory. Magninus, regim. sanitatis, part. 3. cap. 31. Omnes\nherbae simpliciter malae, via cibi; all herbs are simply evil to feed\non (as he thinks). So did that scoffing cook in [1366]Plautus hold:\nNon ego coenam condio ut alii coqui solent,\nQui mihi condita prata in patinis proferunt,\nBoves qui convivas faciunt, herbasque aggerunt.\n\n\nLike other cooks I do not supper dress,\nThat put whole meadows into a platter,\n\nAnd make no better of their guests than beeves,\nWith herbs and grass to feed them fatter.\n\nOur Italians and Spaniards do make a whole dinner of herbs and salads\n(which our said Plautus calls coenas terrestras, Horace, coenas sine\nsanguine), by which means, as he follows it,\n[1367]Hic homines tam brevem vitam colunt\u2014\nQui herbas hujusmodi in alvum suum congerunt,\nFormidolosum dictu, non esu modo,\nQuas herbas pecudes non edunt, homines edunt.\n\nTheir lives, that eat such herbs, must needs be short,\nAnd 'tis a fearful thing for to report,\nThat men should feed on such a kind of meat,\nWhich very juments would refuse to eat.\n\n[1368]They are windy, and not fit therefore to be eaten of all men raw,\nthough qualified with oil, but in broths, or otherwise. See more of\nthese in every [1369]husbandman, and herbalist.\n_Roots._] Roots, Etsi quorundam gentium opes sint, saith Bruerinus, the\nwealth of some countries, and sole food, are windy and bad, or\ntroublesome to the head: as onions, garlic, scallions, turnips,\ncarrots, radishes, parsnips: Crato, lib. 2. consil. 11, disallows all\nroots, though [1370] some approve of parsnips and potatoes.\n[1371]Magninus is of Crato's opinion, [1372]They trouble the mind,\nsending gross fumes to the brain, make men mad, especially garlic,\nonions, if a man liberally feed on them a year together. Guianerius,\ntract. 15. cap. 2, complains of all manner of roots, and so doth\nBruerinus, even parsnips themselves, which are the best, Lib. 9. cap.\n14.\n_Fruits._] Pastinacarum usus succos gignit improbos. Crato, consil. 21.\nlib. 1, utterly forbids all manner of fruits, as pears, apples, plums,\ncherries, strawberries, nuts, medlars, serves, &c. Sanguinem inficiunt,\nsaith Villanovanus, they infect the blood, and putrefy it, Magninus\nholds, and must not therefore be taken via cibi, aut quantitate magna,\nnot to make a meal of, or in any great quantity. [1373]Cardan makes\nthat a cause of their continual sickness at Fessa in Africa, because\nthey live so much on fruits, eating them thrice a day. Laurentius\napproves of many fruits, in his Tract of Melancholy, which others\ndisallow, and amongst the rest apples, which some likewise commend,\nsweetings, pearmains, pippins, as good against melancholy; but to him\nthat is any way inclined to, or touched with this malady,\n[1374]Nicholas Piso in his Practics, forbids all fruits, as windy, or\nto be sparingly eaten at least, and not raw. Amongst other fruits,\n[1375]Bruerinus, out of Galen, excepts grapes and figs, but I find them\nlikewise rejected.\n_Pulse._] All pulse are naught, beans, peas, vetches, &c., they fill\nthe brain (saith Isaac) with gross fumes, breed black thick blood, and\ncause troublesome dreams. And therefore, that which Pythagoras said to\nhis scholars of old, may be for ever applied to melancholy men, A fabis\nabstinete, eat no peas, nor beans; yet to such as will needs eat them,\nI would give this counsel, to prepare them according to those rules\nthat Arnoldus Villanovanus, and Frietagius prescribe, for eating, and\ndressing. fruits, herbs, roots, pulse, &c.\n_Spices._] Spices cause hot and head melancholy, and are for that cause\nforbidden by our physicians to such men as are inclined to this malady,\nas pepper, ginger, cinnamon, cloves, mace, dates, &c. honey and sugar.\n[1376] Some except honey; to those that are cold, it may be tolerable,\nbut [1377] Dulcia se in bilem vertunt, (sweets turn into bile,) they\nare obstructive. Crato therefore forbids all spice, in a consultation\nof his, for a melancholy schoolmaster, Omnia aromatica et quicquid\nsanguinem adurit: so doth Fernelius, consil. 45. Guianerius, tract 15.\ncap. 2. Mercurialis, cons. 189. To these I may add all sharp and sour\nthings, luscious and over-sweet, or fat, as oil, vinegar, verjuice,\nmustard, salt; as sweet things are obstructive, so these are corrosive.\nGomesius, in his books, de sale, l. 1. c. 21, highly commends salt; so\ndoth Codronchus in his tract, de sale Absynthii, Lemn. l. 3. c. 9. de\noccult. nat. mir. yet common experience finds salt, and salt-meats, to\nbe great procurers of this disease. And for that cause belike those\nEgyptian priests abstained from salt, even so much, as in their bread,\nut sine perturbatione anima esset, saith mine author, that their souls\nmight be free from perturbations.\n_Bread._] Bread that is made of baser grain, as peas, beans, oats, rye,\nor [1378]over-hard baked, crusty, and black, is often spoken against,\nas causing melancholy juice and wind. Joh. Mayor, in the first book of\nhis History of Scotland, contends much for the wholesomeness of oaten\nbread: it was objected to him then living at Paris in France, that his\ncountrymen fed on oats, and base grain, as a disgrace; but he doth\ningenuously confess, Scotland, Wales, and a third part of England, did\nmost part use that kind of bread, that it was as wholesome as any\ngrain, and yielded as good nourishment. And yet Wecker out of Galen\ncalls it horsemeat, and fitter for juments than men to feed on. But\nread Galen himself, Lib. 1. De cibis boni et mali succi, more largely\ndiscoursing of corn and bread.\n_Wine._] All black wines, over-hot, compound, strong thick drinks, as\nMuscadine, Malmsey, Alicant, Rumney, Brownbastard, Metheglen, and the\nlike, of which they have thirty several kinds in Muscovy, all such made\ndrinks are hurtful in this case, to such as are hot, or of a sanguine\ncholeric complexion, young, or inclined to head-melancholy. For many\ntimes the drinking of wine alone causeth it. Arculanus, c. 16. in 9.\nRhasis, puts in [1379]wine for a great cause, especially if it be\nimmoderately used. Guianerius, tract. 15. c. 2, tells a story of two\nDutchmen, to whom he gave entertainment in his house, that [1380]in one\nmonth's space were both melancholy by drinking of wine, one did nought\nbut sing, the other sigh. Galen, l. de causis morb. c. 3. Matthiolus on\nDioscorides, and above all other Andreas Bachius, l. 3. 18, 19, 20,\nhave reckoned upon those inconveniences that come by wine: yet\nnotwithstanding all this, to such as are cold, or sluggish melancholy,\na cup of wine is good physic, and so doth Mercurialis grant, consil.\n25, in that case, if the temperature be cold, as to most melancholy men\nit is, wine is much commended, if it be moderately used.\n_Cider, Perry._] Cider and perry are both cold and windy drinks, and\nfor that cause to be neglected, and so are all those hot spiced strong\ndrinks.\nBeer.] Beer, if it be over-new or over-stale, over-strong, or not\nsodden, smell of the cask, sharp, or sour, is most unwholesome, frets,\nand galls, &c. Henricus Ayrerus, in a [1381]consultation of his, for\none that laboured of hypochondriacal melancholy, discommends beer. So\ndoth [1382] Crato in that excellent counsel of his, Lib. 2. consil. 21,\nas too windy, because of the hop. But he means belike that thick black\nBohemian beer used in some other parts of [1383]Germany.\n\u2014\u2014\u2014nil spissius illa\nDum bibitur, nil clarius est dum mingitur, unde\nConstat, quod multas faeces in corpore linquat.\n\nNothing comes in so thick,\nNothing goes out so thin,\nIt must needs follow then\nThe dregs are left within.\n\nAs that [1384]old poet scoffed, calling it Stygiae monstrum conforme\npaludi, a monstrous drink, like the river Styx. But let them say as\nthey list, to such as are accustomed unto it, 'tis a most wholesome (so\n[1385] Polydore Virgil calleth it) and a pleasant drink, it is more\nsubtle and better, for the hop that rarefies it, hath an especial\nvirtue against melancholy, as our herbalists confess, Fuchsius\napproves, Lib. 2. sec. 2. instit. cap. 11, and many others.\nWaters] Standing waters, thick and ill-coloured, such as come forth of\npools, and moats, where hemp hath been steeped, or slimy fishes live,\nare most unwholesome, putrefied, and full of mites, creepers, slimy,\nmuddy, unclean, corrupt, impure, by reason of the sun's heat, and\nstill-standing; they cause foul distemperatures in the body and mind of\nman, are unfit to make drink of, to dress meat with, or to be\n[1386]used about men inwardly or outwardly. They are good for many\ndomestic uses, to wash horses, water cattle, &c., or in time of\nnecessity, but not otherwise. Some are of opinion, that such fat\nstanding waters make the best beer, and that seething doth defecate it,\nas [1387]Cardan holds, Lib. 13. subtil. It mends the substance, and\nsavour of it, but it is a paradox. Such beer may be stronger, but not\nso wholesome as the other, as [1388]Jobertus truly justifieth out of\nGalen, Paradox, dec. 1. Paradox 5, that the seething of such impure\nwaters doth not purge or purify them, Pliny, lib. 31. c. 3, is of the\nsame tenet, and P. Crescentius, agricult. lib. 1. et lib. 4. c. 11. et\nc. 45. Pamphilius Herilachus, l. 4. de not. aquarum, such waters are\nnaught, not to be used, and by the testimony of [1389]Galen, breed\nagues, dropsies, pleurisies, splenetic and melancholy passions, hurt\nthe eyes, cause a bad temperature, and ill disposition of the whole\nbody, with bad colour. This Jobertus stiffly maintains, Paradox, lib.\n1. part. 5, that it causeth blear eyes, bad colour, and many loathsome\ndiseases to such as use it: this which they say, stands with good\nreason; for as geographers relate, the water of Astracan breeds worms\nin such as drink it. [1390] Axius, or as now called Verduri, the\nfairest river in Macedonia, makes all cattle black that taste of it.\nAleacman now Peleca, another stream in Thessaly, turns cattle most part\nwhite, si polui ducas, L. Aubanus Rohemus refers that [1391]struma or\npoke of the Bavarians and Styrians to the nature of their waters, as\n[1392]Munster doth that of Valesians in the Alps, and [1393]Bodine\nsupposeth the stuttering of some families in Aquitania, about Labden,\nto proceed from the same cause, and that the filth is derived from the\nwater to their bodies. So that they that use filthy, standing,\nill-coloured, thick, muddy water, must needs have muddy, ill-coloured,\nimpure, and infirm bodies. And because the body works upon the mind,\nthey shall have grosser understandings, dull, foggy, melancholy\nspirits, and be really subject to all manner of infirmities.\nTo these noxious simples, we may reduce an infinite number of compound,\nartificial, made dishes, of which our cooks afford us a great variety,\nas tailors do fashions in our apparel. Such are [1394]puddings stuffed\nwith blood, or otherwise composed; baked, meats, soused indurate meats,\nfried and broiled buttered meats; condite, powdered, and over-dried,\n[1395]all cakes, simnels, buns, cracknels made with butter, spice, &c.,\nfritters, pancakes, pies, sausages, and those several sauces, sharp, or\nover-sweet, of which scientia popinae, as Seneca calls it, hath served\nthose [1396] Apician tricks, and perfumed dishes, which Adrian the\nsixth Pope so much admired in the accounts of his predecessor Leo\nDecimus; and which prodigious riot and prodigality have invented in\nthis age. These do generally engender gross humours, fill the stomach\nwith crudities, and all those inward parts with obstructions. Montanus,\nconsil. 22, gives instance, in a melancholy Jew, that by eating such\ntart sauces, made dishes, and salt meats, with which he was overmuch\ndelighted, became melancholy, and was evil affected. Such examples are\nfamiliar and common.\n\nSUBSECT. II.\u2014_Quantity of Diet a Cause._\n\nThere is not so much harm proceeding from the substance itself of meat,\nand quality of it, in ill-dressing and preparing, as there is from the\nquantity, disorder of time and place, unseasonable use of it, [1397]\nintemperance, overmuch, or overlittle taking of it. A true saying it\nis, Plures crapula quam gladius. This gluttony kills more than the\nsword, this omnivorantia et homicida gula, this all-devouring and\nmurdering gut. And that of [1398]Pliny is truer, Simple diet is the\nbest; heaping up of several meats is pernicious, and sauces worse; many\ndishes bring many diseases. [1399]Avicen cries out, That nothing is\nworse than to feed on many dishes, or to protract the time of meats\nlonger than ordinary; from thence proceed our infirmities, and 'tis the\nfountain of all diseases, which arise out of the repugnancy of gross\nhumours. Thence, saith [1400] Fernelius, come crudities, wind,\noppilations, cacochymia, plethora, cachexia, bradiopepsia, [1401]Hinc\nsubitae, mortes, atque intestata senectus, sudden death, &c., and what\nnot.\nAs a lamp is choked with a multitude of oil, or a little fire with\novermuch wood quite extinguished, so is the natural heat with\nimmoderate eating, strangled in the body. Pernitiosa sentina est\nabdomen insaturabile: one saith, An insatiable paunch is a pernicious\nsink, and the fountain of all diseases, both of body and mind.\n[1402]Mercurialis will have it a peculiar cause of this private\ndisease; Solenander, consil. 5. sect. 3, illustrates this of\nMercurialis, with an example of one so melancholy, ab intempestivis\ncommessationibus, unseasonable feasting. [1403]Crato confirms as much,\nin that often cited counsel, 21. lib. 2, putting superfluous eating for\na main cause. But what need I seek farther for proofs? Hear\n[1404]Hippocrates himself, lib. 2. aphor. 10, Impure bodies the more\nthey are nourished, the more they are hurt, for the nourishment is\nputrefied with vicious humours.\nAnd yet for all this harm, which apparently follows surfeiting and\ndrunkenness, see how we luxuriate and rage in this kind; read what\nJohannes Stuckius hath written lately of this subject, in his great\nvolume De Antiquorum Conviviis, and of our present age; Quam\n[1405]portentosae coenae, prodigious suppers, [1406]Qui dum invitant ad\ncoenam efferunt ad sepulchrum, what Fagos, Epicures, Apetios,\nHeliogables, our times afford? Lucullus' ghost walks still, and every\nman desires to sup in Apollo; Aesop's costly dish is ordinarily served\nup. [1407]Magis illa juvant, quae pluris emuntur. The dearest cates are\nbest, and 'tis an ordinary thing to bestow twenty or thirty pounds on a\ndish, some thousand crowns upon a dinner: [1408]Mully-Hamet, king of\nFez and Morocco, spent three pounds on the sauce of a capon: it is\nnothing in our times, we scorn all that is cheap. We loathe the very\n[1409]light (some of us, as Seneca notes) because it comes free, and we\nare offended with the sun's heat, and those cool blasts, because we buy\nthem not. This air we breathe is so common, we care not for it; nothing\npleaseth but what is dear. And if we be [1410]witty in anything, it is\nad gulam: If we study at all, it is erudito luxu, to please the palate,\nand to satisfy the gut. A cook of old was a base knave (as [1411]Livy\ncomplains), but now a great man in request; cookery is become an art, a\nnoble science: cooks are gentlemen: Venter Deus: They wear their brains\nin their bellies, and their guts in their heads, as [1412]Agrippa taxed\nsome parasites of his time, rushing on their own destruction, as if a\nman should run upon the point of a sword, usque dum rumpantur comedunt,\nThey eat till they burst: [1413]All day, all night, let the physician\nsay what he will, imminent danger, and feral diseases are now ready to\nseize upon them, that will eat till they vomit, Edunt ut vomant, vomut\nut edant, saith Seneca; which Dion relates of Vitellius, Solo transitu\nciborum nutriri judicatus: His meat did pass through and away, or till\nthey burst again. [1414]Strage animantium ventrem onerant, and rake\nover all the world, as so many [1415]slaves, belly-gods, and\nland-serpents, Et totus orbis ventri nimis angustus, the whole world\ncannot satisfy their appetite. [1416]Sea, land, rivers, lakes, &c., may\nnot give content to their raging guts. To make up the mess, what\nimmoderate drinking in every place? Senem potum pota trahebat anus, how\nthey flock to the tavern: as if they were fruges consumere nati, born\nto no other end but to eat and drink, like Offellius Bibulus, that\nfamous Roman parasite, Qui dum vixit, aut bibit aut minxit; as so many\ncasks to hold wine, yea worse than a cask, that mars wine, and itself\nis not marred by it, yet these are brave men, Silenus Ebrius was no\nbraver. Et quae fuerunt vitia, mores sunt: 'tis now the fashion of our\ntimes, an honour: Nunc vero res ista eo rediit (as Chrysost. serm. 30.\nin v. Ephes. comments) Ut effeminatae ridendaeque ignaviae loco\nhabeatur, nolle inebriari; 'tis now come to that pass that he is no\ngentleman, a very milk-sop, a clown, of no bringing up, that will not\ndrink; fit for no company; he is your only gallant that plays it off\nfinest, no disparagement now to stagger in the streets, reel, rave,\n&c., but much to his fame and renown; as in like case Epidicus told\nThesprio his fellow-servant, in the [1417]Poet. Aedipol facinus\nimprobum, one urged, the other replied, At jam alii fecere idem, erit\nilli illa res honori, 'tis now no fault, there be so many brave\nexamples to bear one out; 'tis a credit to have a strong brain, and\ncarry his liquor well; the sole contention who can drink most, and fox\nhis fellow the soonest. 'Tis the summum bonum of our tradesmen, their\nfelicity, life, and soul, Tanta dulcedine affectant, saith Pliny, lib.\n14. cap. 12. Ut magna pars non aliud vitae praemium intelligat, their\nchief comfort, to be merry together in an alehouse or tavern, as our\nmodern Muscovites do in their mead-inns, and Turks in their\ncoffeehouses, which much resemble our taverns; they will labour hard\nall day long to be drunk at night, and spend totius anni labores, as\nSt. Ambrose adds, in a tippling feast; convert day into night, as\nSeneca taxes some in his times, Pervertunt officia anoctis et lucis;\nwhen we rise, they commonly go to bed, like our antipodes,\nNosque ubi primus equis oriens afflavit anhelis,\nIllis sera rubens ascendit lumina vesper.\n\nSo did Petronius in Tacitus, Heliogabalus in Lampridius.\n[1418]\u2014\u2014\u2014Noctes vigilibat ad ipsum\nMane, diem totum stertebat?\u2014\u2014\u2014\n\n\u2014\u2014\u2014He drank the night away\nTill rising dawn, then snored out all the day.\n\nSnymdiris the Sybarite never saw the sun rise or set so much as once in\ntwenty years. Verres, against whom Tully so much inveighs, in winter he\nnever was extra tectum vix extra lectum, never almost out of bed,\n[1419] still wenching and drinking; so did he spend his time, and so do\nmyriads in our days. They have gymnasia bibonum, schools and\nrendezvous; these centaurs and Lapithae toss pots and bowls as so many\nballs; invent new tricks, as sausages, anchovies, tobacco, caviar,\npickled oysters, herrings, fumados, &c.: innumerable salt meats to\nincrease their appetite, and study how to hurt themselves by taking\nantidotes [1420]to carry their drink the better; [1421]and when nought\nelse serves, they will go forth, or be conveyed out, to empty their\ngorge, that they may return to drink afresh. They make laws, insanas\nleges, contra bibendi fallacias, and [1422]brag of it when they have\ndone, crowning that man that is soonest gone, as their drunken\npredecessors have done, \u2014[1423]quid ego video? Ps. Cum corona Pseudolum\nebrium tuum\u2014. And when they are dead, will have a can of wine with\n[1424]Maron's old woman to be engraven on their tombs. So they triumph\nin villainy, and justify their wickedness; with Rabelais, that French\nLucian, drunkenness is better for the body than physic, because there\nbe more old drunkards than old physicians. Many such frothy arguments\nthey have, [1425]inviting and encouraging others to do as they do, and\nlove them dearly for it (no glue like to that of good fellowship). So\ndid Alcibiades in Greece; Nero, Bonosus, Heliogabalus in Rome, or\nAlegabalus rather, as he was styled of old (as [1426]Ignatius proves\nout of some old coins). So do many great men still, as\n[1427]Heresbachius observes. When a prince drinks till his eyes stare,\nlike Bitias in the Poet,\n[1428]\u2014\u2014\u2014(ille impiger hausit\nSpumantem vino pateram.)\n\n\u2014\u2014\u2014a thirsty soul;\nHe took challenge and embrac'd the bowl;\nWith pleasure swill'd the gold, nor ceased to draw\nTill he the bottom of the brimmer saw.\n\nand comes off clearly, sound trumpets, fife and drums, the spectators\nwill applaud him, the [1429]bishop himself (if he belie them not) with\nhis chaplain will stand by and do as much, O dignum principe haustum,\n'twas done like a prince. Our Dutchmen invite all comers with a pail\nand a dish, Velut infundibula integras obbas exhauriunt, et in\nmonstrosis poculis, ipsi monstrosi monstrosius epotant, making barrels\nof their bellies. Incredibile dictu, as [1430]one of their own\ncountrymen complains: [1431]Quantum liquoris immodestissima gens\ncapiat, &c. How they love a man that will be drunk, crown him and\nhonour him for it, hate him that will not pledge him, stab him, kill\nhim: a most intolerable offence, and not to be forgiven. [1432]He is a\nmortal enemy that will not drink with him, as Munster relates of the\nSaxons. So in Poland, he is the best servitor, and the honestest\nfellow, saith Alexander Gaguinus, [1433] that drinketh most healths to\nthe honour of his master, he shall be rewarded as a good servant, and\nheld the bravest fellow that carries his liquor best, when a brewer's\nhorse will bear much more than any sturdy drinker, yet for his noble\nexploits in this kind, he shall be accounted a most valiant man, for\n[1434]Tam inter epulas fortis vir esse potest ac in bello, as much\nvalour is to be found in feasting as in fighting, and some of our city\ncaptains, and carpet knights will make this good, and prove it. Thus\nthey many times wilfully pervert the good temperature of their bodies,\nstifle their wits, strangle nature, and degenerate into beasts.\nSome again are in the other extreme, and draw this mischief on their\nheads by too ceremonious and strict diet, being over-precise,\ncockney-like, and curious in their observation of meats, times, as that\nMedicina statica prescribes, just so many ounces at dinner, which\nLessius enjoins, so much at supper, not a little more, nor a little\nless, of such meat, and at such hours, a diet-drink in the morning,\ncock-broth, China-broth, at dinner, plum-broth, a chicken, a rabbit,\nrib of a rack of mutton, wing of a capon, the merry-thought of a hen,\n&c.; to sounder bodies this is too nice and most absurd. Others offend\nin overmuch fasting: pining adays, saith [1435] Guianerius, and waking\nanights, as many Moors and Turks in these our times do. Anchorites,\nmonks, and the rest of that superstitious rank (as the same Guianerius\nwitnesseth, that he hath often seen to have happened in his time)\nthrough immoderate fasting, have been frequently mad. Of such men\nbelike Hippocrates speaks, l. Aphor. 5, when as he saith, [1436]they\nmore offend in too sparing diet, and are worse damnified, than they\nthat feed liberally, and are ready to surfeit.\n\nSUBSECT. III.\u2014_Custom of Diet, Delight, Appetite, Necessity, how they\ncause or hinder_.\n\nNo rule is so general, which admits not some exception; to this,\ntherefore, which hath been hitherto said, (for I shall otherwise put\nmost men out of commons,) and those inconveniences which proceed from\nthe substance of meats, an intemperate or unseasonable use of them,\ncustom somewhat detracts and qualifies, according to that of\nHippocrates, 2 Aphoris. 50. [1437] Such things as we have been long\naccustomed to, though they be evil in their own nature, yet they are\nless offensive. Otherwise it might well be objected that it were a mere\n[1438]tyranny to live after those strict rules of physic; for custom\n[1439]doth alter nature itself, and to such as are used to them it\nmakes bad meats wholesome, and unseasonable times to cause no disorder.\nCider and perry are windy drinks, so are all fruits windy in\nthemselves, cold most part, yet in some shires of [1440]England,\nNormandy in France, Guipuscoa in Spain, 'tis their common drink, and\nthey are no whit offended with it. In Spain, Italy, and Africa, they\nlive most on roots, raw herbs, camel's [1441]milk, and it agrees well\nwith them: which to a stranger will cause much grievance. In Wales,\nlacticiniis vescuntur, as Humphrey Llwyd confesseth, a Cambro-Briton\nhimself, in his elegant epistle to Abraham Ortelius, they live most on\nwhite meats: in Holland on fish, roots, [1442]butter; and so at this\nday in Greece, as [1443]Bellonius observes, they had much rather feed\non fish than flesh. With us, Maxima pars victus in carne consistit, we\nfeed on flesh most part, saith [1444]Polydore Virgil, as all northern\ncountries do; and it would be very offensive to us to live after their\ndiet, or they to live after ours. We drink beer, they wine; they use\noil, we butter; we in the north are [1445]great eaters; they most\nsparing in those hotter countries; and yet they and we following our\nown customs are well pleased. An Ethiopian of old seeing an European\neat bread, wondered, quomodo stercoribus vescentes viverimus, how we\ncould eat such kind of meats: so much differed his countrymen from ours\nin diet, that as mine [1446]author infers, si quis illorum victum apud\nnos aemulari vellet; if any man should so feed with us, it would be all\none to nourish, as Cicuta, Aconitum, or Hellebore itself. At this day\nin China the common people live in a manner altogether on roots and\nherbs, and to the wealthiest, horse, ass, mule, dogs, cat-flesh, is as\ndelightsome as the rest, so [1447]Mat. Riccius the Jesuit relates, who\nlived many years amongst them. The Tartars eat raw meat, and most\ncommonly [1448]horse-flesh, drink milk and blood, as the nomades of\nold. Et lac concretum cum sanguine potat equino. They scoff at our\nEuropeans for eating bread, which they call tops of weeds, and horse\nmeat, not fit for men; and yet Scaliger accounts them a sound and witty\nnation, living a hundred years; even in the civilest country of them\nthey do thus, as Benedict the Jesuit observed in his travels, from the\ngreat Mogul's Court by land to Pekin, which Riccius contends to be the\nsame with Cambulu in Cataia. In Scandia their bread is usually dried\nfish, and so likewise in the Shetland Isles; and their other fare, as\nin Iceland, saith [1449]Dithmarus Bleskenius, butter, cheese, and fish;\ntheir drink water, their lodging on the ground. In America in many\nplaces their bread is roots, their meat palmettos, pinas, potatoes,\n&c., and such fruits. There be of them too that familiarly drink\n[1450]salt seawater all their lives, eat [1451]raw meat, grass, and\nthat with delight. With some, fish, serpents, spiders: and in divers\nplaces they [1452]eat man's flesh, raw and roasted, even the Emperor\n[1453]Montezuma himself. In some coasts, again, [1454]one tree yields\nthem cocoanuts, meat and drink, fire, fuel, apparel; with his leaves,\noil, vinegar, cover for houses, &c., and yet these men going naked,\nfeeding coarse, live commonly a hundred years, are seldom or never\nsick; all which diet our physicians forbid. In Westphalia they feed\nmost part on fat meats and worts, knuckle deep, and call it\n[1455]cerebrum Iovis: in the Low Countries with roots, in Italy frogs\nand snails are used. The Turks, saith Busbequius, delight most in fried\nmeats. In Muscovy, garlic and onions are ordinary meat and sauce, which\nwould be pernicious to such as are unaccustomed to them, delightsome to\nothers; and all is [1456]because they have been brought up unto it.\nHusbandmen, and such as labour, can eat fat bacon, salt gross meat,\nhard cheese, &c., (O dura messorum illa), coarse bread at all times, go\nto bed and labour upon a full stomach, which to some idle persons would\nbe present death, and is against the rules of physic, so that custom is\nall in all. Our travellers find this by common experience when they\ncome in far countries, and use their diet, they are suddenly offended,\n[1457]as our Hollanders and Englishmen when they touch upon the coasts\nof Africa, those Indian capes and islands, are commonly molested with\ncalentures, fluxes, and much distempered by reason of their fruits.\n[1458]Peregrina, etsi suavia solent vescentibus perturbationes insignes\nadferre, strange meats, though pleasant, cause notable alterations and\ndistempers. On the other side, use or custom mitigates or makes all\ngood again. Mithridates by often use, which Pliny wonders at, was able\nto drink poison; and a maid, as Curtius records, sent to Alexander from\nKing Porus, was brought up with poison from her infancy. The Turks,\nsaith Bellonius, lib. 3. c. 15, eat opium familiarly, a dram at once,\nwhich we dare not take in grains. [1459]Garcias ab Horto writes of one\nwhom he saw at Goa in the East Indies, that took ten drams of opium in\nthree days; and yet consulto loquebatur, spake understandingly, so much\ncan custom do. [1460] Theophrastus speaks of a shepherd that could eat\nhellebore in substance. And therefore Cardan concludes out of Galen,\nConsuetudinem utcunque ferendam, nisi valde malam. Custom is howsoever\nto be kept, except it be extremely bad: he adviseth all men to keep\ntheir old customs, and that by the authority of [1461]Hippocrates\nhimself, Dandum aliquid tempori, aetati regioni, consuetudini, and\ntherefore to [1462]continue as they began, be it diet, bath, exercise,\n&c., or whatsoever else.\nAnother exception is delight, or appetite, to such and such meats:\nthough they be hard of digestion, melancholy; yet as Fuchsius excepts,\ncap. 6. lib. 2. Instit. sect. 2, [1463]The stomach doth readily digest,\nand willingly entertain such meats we love most, and are pleasing to\nus, abhors on the other side such as we distaste. Which Hippocrates\nconfirms, Aphoris. 2. 38. Some cannot endure cheese, out of a secret\nantipathy; or to see a roasted duck, which to others is a\n[1464]delightsome meat.\nThe last exception is necessity, poverty, want, hunger, which drives\nmen many times to do that which otherwise they are loath, cannot\nendure, and thankfully to accept of it: as beverage in ships, and in\nsieges of great cities, to feed on dogs, cats, rats, and men\nthemselves. Three outlaws in [1465]Hector Boethius, being driven to\ntheir shifts, did eat raw flesh, and flesh of such fowl as they could\ncatch, in one of the Hebrides for some few months. These things do\nmitigate or disannul that which hath been said of melancholy meats, and\nmake it more tolerable; but to such as are wealthy, live plenteously,\nat ease, may take their choice, and refrain if they will, these viands\nare to be forborne, if they be inclined to, or suspect melancholy, as\nthey tender their healths: Otherwise if they be intemperate, or\ndisordered in their diet, at their peril be it. Qui monet amat, Ave et\ncave.\nHe who advises is your friend\nFarewell, and to your health attend.\n\n\nSUBSECT. IV.\u2014_Retention and Evacuation a cause, and how_.\n\nOf retention and evacuation, there be divers kinds, which are either\nconcomitant, assisting, or sole causes many times of melancholy. [1466]\nGalen reduceth defect and abundance to this head; others [1467]All that\nis separated, or remains.\n_Costiveness_.] In the first rank of these, I may well reckon up\ncostiveness, and keeping in of our ordinary excrements, which as it\noften causeth other diseases, so this of melancholy in particular.\n[1468]Celsus, lib. 1. cap. 3, saith, It produceth inflammation of the\nhead, dullness, cloudiness, headache, &c. Prosper Calenus, lib. de atra\nbile, will have it distemper not the organ only, [1469]but the mind\nitself by troubling of it: and sometimes it is a sole cause of madness,\nas you may read in the first book of [1470]Skenkius's Medicinal\nObservations. A young merchant going to Nordeling fair in Germany, for\nten days' space never went to stool; at his return he was\n[1471]grievously melancholy, thinking that he was robbed, and would not\nbe persuaded but that all his money was gone; his friends thought he\nhad some philtrum given him, but Cnelius, a physician, being sent for,\nfound his [1472]costiveness alone to be the cause, and thereupon gave\nhim a clyster, by which he was speedily recovered. Trincavellius,\nconsult. 35. lib. 1, saith as much of a melancholy lawyer, to whom he\nadministered physic, and Rodericus a Fonseca, consult. 85. tom. 2,\n[1473]of a patient of his, that for eight days was bound, and therefore\nmelancholy affected. Other retentions and evacuations there are, not\nsimply necessary, but at some times; as Fernelius accounts them, Path.\nlib. 1. cap. 15, as suppression of haemorrhoids, monthly issues in\nwomen, bleeding at nose, immoderate or no use at all of Venus: or any\nother ordinary issues.\n[1474]Detention of haemorrhoids, or monthly issues, Villanovanus\nBreviar. lib. 1. cap. 18. Arculanus, cap. 16. in 9. Rhasis, Vittorius\nFaventinus, pract. mag. tract. 2. cap. 15. Bruel, &c. put for ordinary\ncauses. Fuchsius, l. 2. sect. 5. c. 30, goes farther, and saith,\n[1475]That many men unseasonably cured of the haemorrhoids have been\ncorrupted with melancholy, seeking to avoid Scylla, they fall into\nCharybdis. Galen, l. de hum. commen. 3. ad text. 26, illustrates this\nby an example of Lucius Martius, whom he cured of madness, contracted\nby this means: And [1476] Skenkius hath two other instances of two\nmelancholy and mad women, so caused from the suppression of their\nmonths. The same may be said of bleeding at the nose, if it be suddenly\nstopped, and have been formerly used, as [1477]Villanovanus urgeth: And\n[1478]Fuchsius, lib. 2. sect. 5. cap. 33, stiffly maintains, That\nwithout great danger, such an issue may not be stayed.\nVenus omitted produceth like effects. Mathiolus, epist. 5. l. penult.,\n[1479]avoucheth of his knowledge, that some through bashfulness\nabstained from venery, and thereupon became very heavy and dull; and\nsome others that were very timorous, melancholy, and beyond all measure\nsad. Oribasius, med. collect. l. 6. c. 37, speaks of some, [1480]That\nif they do not use carnal copulation, are continually troubled with\nheaviness and headache; and some in the same case by intermission of\nit. Not use of it hurts many, Arculanus, c. 6. in 9. Rhasis, et\nMagninus, part. 3. cap. 5, think, because it [1481]sends up poisoned\nvapours to the brain and heart. And so doth Galen himself hold, That if\nthis natural seed be over-long kept (in some parties) it turns to\npoison. Hieronymus Mercurialis, in his chapter of melancholy, cites it\nfor an especial cause of this malady, [1482]priapismus, satyriasis, &c.\nHaliabbas, 5. Theor. c. 36, reckons up this and many other diseases.\nVillanovanus Breviar. l. 1. c. 18, saith, He knew [1483]many monks and\nwidows grievously troubled with melancholy, and that from this sole\ncause. [1484]Ludovicus Mercatus, l. 2. de mulierum affect. cap. 4, and\nRodericus a Castro, de morbis mulier. l. 2. c. 3, treat largely of this\nsubject, and will have it produce a peculiar kind of melancholy in\nstale maids, nuns, and widows, Ob suppressionem mensium et venerem\nomissam, timidae, moestae anxiae, verecundae, suspicioscae, languentes,\nconsilii inopes, cum summa vitae et rerum meliorum desperatione, &c.,\nthey are melancholy in the highest degree, and all for want of\nhusbands. Aelianus Montaltus, cap. 37. de melanchol., confirms as much\nout of Galen; so doth Wierus, Christophorus a Vega de art. med. lib. 3.\nc. 14, relates many such examples of men and women, that he had seen so\nmelancholy. Felix Plater in the first book of his Observations,\n[1485]tells a story of an ancient gentleman in Alsatia, that married a\nyoung wife, and was not able to pay his debts in that kind for a long\ntime together, by reason of his several infirmities: but she, because\nof this inhibition of Venus, fell into a horrible fury, and desired\nevery one that came to see her, by words, looks, and gestures, to have\nto do with her, &c. [1486]Bernardus Paternus, a physician, saith, He\nknew a good honest godly priest, that because he would neither\nwillingly marry, nor make use of the stews, fell into grievous\nmelancholy fits. Hildesheim, spicel. 2, hath such another example of an\nItalian melancholy priest, in a consultation had _Anno_ 1580. Jason\nPratensis gives instance in a married man, that from his wife's death\nabstaining, [1487]after marriage, became exceedingly melancholy,\nRodericus a Fonseca in a young man so misaffected, Tom. 2. consult. 85.\nTo these you may add, if you please, that conceited tale of a Jew, so\nvisited in like sort, and so cured, out of Poggius Florentinus.\nIntemperate Venus is all but as bad in the other extreme. Galen, l. 6.\nde mortis popular. sect. 5. text. 26, reckons up melancholy amongst\nthose diseases which are [1488]exasperated by venery: so doth Avicenna,\n2, 3, c. 11. Oribasius, loc. citat. Ficinus, lib. 2. de sanitate\ntuenda. Marsilius Cognatus, Montaltus, cap. 27. Guianerius, Tract. 3.\ncap. 2. Magninus, cap. 5. part. 3. [1489]gives the reason, because\n[1490]it infrigidates and dries up the body, consumes the spirits; and\nwould therefore have all such as are cold and dry to take heed of and\nto avoid it as a mortal enemy. Jacchinus in 9 Rhasis, cap. 15, ascribes\nthe same cause, and instanceth in a patient of his, that married a\nyoung wife in a hot summer, [1491]and so dried himself with\nchamber-work, that he became in short space from melancholy, mad: he\ncured him by moistening remedies. The like example I find in Laelius a\nFonte Eugubinus, consult. 129, of a gentleman of Venice, that upon the\nsame occasion was first melancholy, afterwards mad. Read in him the\nstory at large.\nAny other evacuation stopped will cause it, as well as these above\nnamed, be it bile, [1492]ulcer, issue, &c. Hercules de Saxonia, lib. 1.\nc. 16, and Gordonius, verify this out of their experience. They saw one\nwounded in the head who as long as the sore was open, Lucida habuit\nmentis intervalla, was well; but when it was stopped, Rediit\nmelancholia, his melancholy fit seized on him again.\nArtificial evacuations are much like in effect, as hot houses, baths,\nbloodletting, purging, unseasonably and immoderately used. [1493]Baths\ndry too much, if used in excess, be they natural or artificial, and\noffend extreme hot, or cold; [1494]one dries, the other refrigerates\novermuch. Montanus, consil. 137, saith, they overheat the liver. Joh.\nStruthius, Stigmat. artis. l. 4. c. 9, contends, [1495]that if one stay\nlonger than ordinary at the bath, go in too oft, or at unseasonable\ntimes, he putrefies the humours in his body. To this purpose writes\nMagninus, l. 3. c. 5. Guianerius, Tract. 15. c. 21, utterly disallows\nall hot baths in melancholy adust. [1496]I saw (saith he) a man that\nlaboured of the gout, who to be freed of this malady came to the bath,\nand was instantly cured of his disease, but got another worse, and that\nwas madness. But this judgment varies as the humour doth, in hot or\ncold: baths may be good for one melancholy man, bad for another; that\nwhich will cure it in this party, may cause it in a second.\n_Phlebotomy_.] Phlebotomy, many times neglected, may do much harm to\nthe body, when there is a manifest redundance of bad humours, and\nmelancholy blood; and when these humours heat and boil, if this be not\nused in time, the parties affected, so inflamed, are in great danger to\nbe mad; but if it be unadvisedly, importunely, immoderately used, it\ndoth as much harm by refrigerating the body, dulling the spirits, and\nconsuming them: as Joh. [1497]Curio in his 10th chapter well\nreprehends, such kind of letting blood doth more hurt than good:\n[1498]The humours rage much more than they did before, and is so far\nfrom avoiding melancholy, that it increaseth it, and weakeneth the\nsight. [1499]Prosper Calenus observes as much of all phlebotomy, except\nthey keep a very good diet after it; yea, and as [1500]Leonartis\nJacchinus speaks out of his own experience, [1501]The blood is much\nblacker to many men after their letting of blood than it was at first.\nFor this cause belike Salust. Salvinianus, l. 2. c. 1, will admit or\nhear of no bloodletting at all in this disease, except it be manifest\nit proceed from blood: he was (it appears) by his own words in that\nplace, master of an hospital of mad men, [1502]and found by long\nexperience, that this kind of evacuation, either in head, arm, or any\nother part, did more harm than good. To this opinion of his,\n[1503]Felix Plater is quite opposite, though some wink at, disallow and\nquite contradict all phlebotomy in melancholy, yet by long experience I\nhave found innumerable so saved, after they had been twenty, nay, sixty\ntimes let blood, and to live happily after it. It was an ordinary thing\nof old, in Galen's time, to take at once from such men six pounds of\nblood, which now we dare scarce take in ounces: sed viderint medici;\ngreat books are written of this subject.\nPurging upward and downward, in abundance of bad humours omitted, may\nbe for the worst; so likewise as in the precedent, if overmuch, too\nfrequent or violent, it [1504]weakeneth their strength, saith Fuchsius,\nl. 2. sect., 2 c. 17, or if they be strong or able to endure physic,\nyet it brings them to an ill habit, they make their bodies no better\nthan apothecaries' shops, this and such like infirmities must needs\nfollow.\n\nSUBSECT. V.\u2014_Bad Air, a cause of Melancholy_.\n\nAir is a cause of great moment, in producing this, or any other\ndisease, being that it is still taken into our bodies by respiration,\nand our more inner parts. [1505]If it be impure and foggy, it dejects\nthe spirits, and causeth diseases by infection of the heart, as Paulus\nhath it, lib. 1. c. 49. Avicenna, lib. 1. Gal. de san. tuenda.\nMercurialis, Montaltus, &c. [1506]Fernelius saith, A thick air\nthickeneth the blood and humours. [1507]Lemnius reckons up two main\nthings most profitable, and most pernicious to our bodies; air and\ndiet: and this peculiar disease, nothing sooner causeth [1508](Jobertus\nholds) than the air wherein we breathe and live. [1509]Such as is the\nair, such be our spirits; and as our spirits, such are our humours. It\noffends commonly if it be too [1510]hot and dry, thick, fuliginous,\ncloudy, blustering, or a tempestuous air. Bodine in his fifth Book, De\nrepub. cap. 1, 5, of his Method of History, proves that hot countries\nare most troubled with melancholy, and that there are therefore in\nSpain, Africa, and Asia Minor, great numbers of mad men, insomuch that\nthey are compelled in all cities of note, to build peculiar hospitals\nfor them. Leo [1511]Afer, lib. 3. de Fessa urbe, Ortelius and Zuinger,\nconfirm as much: they are ordinarily so choleric in their speeches,\nthat scarce two words pass without railing or chiding in common talk,\nand often quarrelling in their streets. [1512]Gordonius will have every\nman take notice of it: Note this (saith he) that in hot countries it is\nfar more familiar than in cold. Although this we have now said be not\ncontinually so, for as [1513]Acosta truly saith, under the Equator\nitself, is a most temperate habitation, wholesome air, a paradise of\npleasure: the leaves ever green, cooling showers. But it holds in such\nas are intemperately hot, as [1514]Johannes a Meggen found in Cyprus,\nothers in Malta, Aupulia, and the [1515]Holy Land, where at some\nseasons of the year is nothing but dust, their rivers dried up, the air\nscorching hot, and earth inflamed; insomuch that many pilgrims going\nbarefoot for devotion sake, from Joppa to Jerusalem upon the hot sands,\noften run mad, or else quite overwhelmed with sand, profundis arenis,\nas in many parts of Africa, Arabia Deserta, Bactriana, now Charassan,\nwhen the west wind blows [1516]Involuti arenis transeuntes necantur.\n[1517]Hercules de Saxonia, a professor in Venice, gives this cause why\nso many Venetian women are melancholy, Quod diu sub sole degant, they\ntarry too long in the sun. Montanus, consil. 21, amongst other causes\nassigns this; Why that Jew his patient was mad, Quod tam multum\nexposuit se calori et frigori: he exposed himself so much to heat and\ncold, and for that reason in Venice, there is little stirring in those\nbrick paved streets in summer about noon, they are most part then\nasleep: as they are likewise in the great Mogol's countries, and all\nover the East Indies. At Aden in Arabia, as [1518] Lodovicus\nVertomannus relates in his travels, they keep their markets in the\nnight, to avoid extremity of heat; and in Ormus, like cattle in a\npasture, people of all sorts lie up to the chin in water all day long.\nAt Braga in Portugal; Burgos in Castile; Messina in Sicily, all over\nSpain and Italy, their streets are most part narrow, to avoid the\nsunbeams. The Turks wear great turbans ad fugandos solis radios, to\nrefract the sunbeams; and much inconvenience that hot air of Bantam in\nJava yields to our men, that sojourn there for traffic; where it is so\nhot, [1519]that they that are sick of the pox, lie commonly bleaching\nin the sun, to dry up their sores. Such a complaint I read of those\nisles of Cape Verde, fourteen degrees from the Equator, they do male\naudire: [1520]One calls them the unhealthiest clime of the world, for\nfluxes, fevers, frenzies, calentures, which commonly seize on seafaring\nmen that touch at them, and all by reason of a hot distemperature of\nthe air. The hardiest men are offended with this heat, and stiffest\nclowns cannot resist it, as Constantine affirms, Agricult. l. 2. c. 45.\nThey that are naturally born in such air, may not [1521]endure it, as\nNiger records of some part of Mesopotamia, now called Diarbecha:\nQuibusdam in locis saevienti aestui adeo subjecta est, ut pleraque\nanimalia fervore solis et coeli extinguantur, 'tis so hot there in some\nplaces, that men of the country and cattle are killed with it; and\n[1522]Adricomius of Arabia Felix, by reason of myrrh, frankincense, and\nhot spices there growing, the air is so obnoxious to their brains, that\nthe very inhabitants at some times cannot abide it, much less weaklings\nand strangers. [1523]Amatus Lusitanus, cent. 1. curat. 45, reports of a\nyoung maid, that was one Vincent a currier's daughter, some thirteen\nyears of age, that would wash her hair in the heat of the day (in July)\nand so let it dry in the sun, [1524]to make it yellow, but by that\nmeans tarrying too long in the heat, she inflamed her head, and made\nherself mad.\nCold air in the other extreme is almost as bad as hot, and so doth\nMontaltus esteem of it, c. 11, if it be dry withal. In those northern\ncountries, the people are therefore generally dull, heavy, and many\nwitches, which (as I have before quoted) Saxo Grammaticus, Olaus,\nBaptista Porta ascribe to melancholy. But these cold climes are more\nsubject to natural melancholy (not this artificial) which is cold and\ndry: for which cause [1525]Mercurius Britannicus belike puts melancholy\nmen to inhabit just under the Pole. The worst of the three is a\n[1526]thick, cloudy, misty, foggy air, or such as come from fens,\nmoorish grounds, lakes, muck-hills, draughts, sinks, where any\ncarcasses, or carrion lies, or from whence any stinking fulsome smell\ncomes: Galen, Avicenna, Mercurialis, new and old physicians, hold that\nsuch air is unwholesome, and engenders melancholy, plagues, and what\nnot? [1527]Alexandretta, an haven-town in the Mediterranean Sea, Saint\nJohn de Ulloa, an haven in Nova-Hispania, are much condemned for a bad\nair, so are Durazzo in Albania, Lithuania, Ditmarsh, Pomptinae Paludes\nin Italy, the territories about Pisa, Ferrara, &c. Romney Marsh with\nus; the Hundreds in Essex, the fens in Lincolnshire. Cardan, de rerum\nvarietate, l. 17, c. 96, finds fault with the sight of those rich, and\nmost populous cities in the Low Countries, as Bruges, Ghent, Amsterdam,\nLeiden, Utrecht, &c. the air is bad; and so at Stockholm in Sweden;\nRegium in Italy, Salisbury with us, Hull and Lynn: they may be\ncommodious for navigation, this new kind of fortification, and many\nother good necessary uses; but are they so wholesome? Old Rome hath\ndescended from the hills to the valley, 'tis the site of most of our\nnew cities, and held best to build in plains, to take the opportunity\nof rivers. Leander Albertus pleads hard for the air and site of Venice,\nthough the black moorish lands appear at every low water: the sea,\nfire, and smoke (as he thinks) qualify the air; and [1528]some suppose,\nthat a thick foggy air helps the memory, as in them of Pisa in Italy;\nand our Camden, out of Plato, commends the site of Cambridge, because\nit is so near the fens. But let the site of such places be as it may,\nhow can they be excused that have a delicious seat, a pleasant air, and\nall that nature can afford, and yet through their own nastiness, and\nsluttishness, immund and sordid manner of life, suffer their air to\nputrefy, and themselves to be chocked up? Many cities in Turkey do male\naudire in this kind: Constantinople itself, where commonly carrion lies\nin the street. Some find the same fault in Spain, even in Madrid, the\nking's seat, a most excellent air, a pleasant site; but the inhabitants\nare slovens, and the streets uncleanly kept.\nA troublesome tempestuous air is as bad as impure, rough and foul\nweather, impetuous winds, cloudy dark days, as it is commonly with us,\nCoelum visu foedum, [1529]Polydore calls it a filthy sky, et in quo\nfacile generantur nubes; as Tully's brother Quintus wrote to him in\nRome, being then quaestor in Britain. In a thick and cloudy air (saith\nLemnius) men are tetric, sad, and peevish: And if the western winds\nblow, and that there be a calm, or a fair sunshine day, there is a kind\nof alacrity in men's minds; it cheers up men and beasts: but if it be a\nturbulent, rough, cloudy, stormy weather, men are sad, lumpish, and\nmuch dejected, angry, waspish, dull, and melancholy. This was\n[1530]Virgil's experiment of old,\nVerum ubi tempestas, et coeli mobilis humor\nMutavere vices, et Jupiter humidus Austro,\nVertuntur species animorum, et pectore motus\nConcipiunt alios\u2014\u2014\u2014\n\n\nBut when the face of Heaven changed is\nTo tempests, rain, from season fair:\n\nOur minds are altered, and in our breasts\nForthwith some new conceits appear.\n\nAnd who is not weather-wise against such and such conjunctions of\nplanets, moved in foul weather, dull and heavy in such tempestuous\nseasons? [1531] Gelidum contristat Aquarius annum: the time requires,\nand the autumn breeds it; winter is like unto it, ugly, foul, squalid,\nthe air works on all men, more or less, but especially on such as are\nmelancholy, or inclined to it, as Lemnius holds, [1532]They are most\nmoved with it, and those which are already mad, rave downright, either\nin, or against a tempest. Besides, the devil many times takes his\nopportunity of such storms, and when the humours by the air be stirred,\nhe goes in with them, exagitates our spirits, and vexeth our souls; as\nthe sea waves, so are the spirits and humours in our bodies tossed with\ntempestuous winds and storms. To such as are melancholy therefore,\nMontanus, consil. 24, will have tempestuous and rough air to be\navoided, and consil. 27, all night air, and would not have them to walk\nabroad, but in a pleasant day. Lemnius, l. 3. c. 3, discommends the\nsouth and eastern winds, commends the north. Montanus, consil. 31.\n[1533]Will not any windows to be opened in the night. Consil. 229. et\nconsil. 230, he discommends especially the south wind, and nocturnal\nair: So doth [1534]Plutarch. The night and darkness makes men sad, the\nlike do all subterranean vaults, dark houses in caves and rocks, desert\nplaces cause melancholy in an instant, especially such as have not been\nused to it, or otherwise accustomed. Read more of air in Hippocrates,\nAetius, l. 3. a c. 171. ad 175. Oribasius, a c. 1. ad 21. Avicen. l. 1.\ncan. Fen. 2. doc. 2. Fen. 1. c. 123 to the 12, &c.\n\nSUBSECT. VI.\u2014_Immoderate Exercise a cause, and how. Solitariness,\nIdleness_.\n\nNothing so good but it may be abused: nothing better than exercise (if\nopportunely used) for the preservation of the body: nothing so bad if\nit be unseasonable. violent, or overmuch. Fernelius out of Galen, Path.\nlib. 1. c. 16, saith, [1535]That much exercise and weariness consumes\nthe spirits and substance, refrigerates the body; and such humours\nwhich Nature would have otherwise concocted and expelled, it stirs up\nand makes them rage: which being so enraged, diversely affect and\ntrouble the body and mind. So doth it, if it be unseasonably used, upon\na full stomach, or when the body is full of crudities, which Fuchsius\nso much inveighs against, lib. 2. instit. sec. 2. c. 4, giving that for\na cause, why schoolboys in Germany are so often scabbed, because they\nuse exercise presently after meats. [1536]Bayerus puts in a caveat\nagainst such exercise, because it [1537]corrupts the meat in the\nstomach, and carries the same juice raw, and as yet undigested, into\nthe veins (saith Lemnius), which there putrefies and confounds the\nanimal spirits. Crato, consil. 21. l. 2, [1538]protests against all\nsuch exercise after meat, as being the greatest enemy to concoction\nthat may be, and cause of corruption of humours, which produce this,\nand many other diseases. Not without good reason then doth Salust.\nSalvianus, l. 2. c. 1, and Leonartus Jacchinus, in 9. Rhasis,\nMercurialis, Arcubanus, and many other, set down [1539]immoderate\nexercise as a most forcible cause of melancholy.\nOpposite to exercise is idleness (the badge of gentry) or want of\nexercise, the bane of body and mind, the nurse of naughtiness,\nstepmother of discipline, the chief author of all mischief, one of the\nseven deadly sins, and a sole cause of this and many other maladies,\nthe devil's cushion, as [1540]Gualter calls it, his pillow and chief\nreposal. For the mind can never rest, but still meditates on one thing\nor other, except it be occupied about some honest business, of his own\naccord it rusheth into melancholy. [1541]As too much and violent\nexercise offends on the one side, so doth an idle life on the other\n(saith Crato), it fills the body full of phlegm, gross humours, and all\nmanner of obstructions, rheums, catarrhs, &c. Rhasis, cont. lib. 1.\ntract. 9, accounts of it as the greatest cause of melancholy. [1542]I\nhave often seen (saith he) that idleness begets this humour more than\nanything else. Montaltus, c. 1, seconds him out of his experience,\n[1543]They that are idle are far more subject to melancholy than such\nas are conversant or employed about any office or business.\n[1544]Plutarch reckons up idleness for a sole cause of the sickness of\nthe soul: There are they (saith he) troubled in mind, that have no\nother cause but this. Homer, Iliad. 1, brings in Achilles eating of his\nown heart in his idleness, because he might not fight. Mercurialis,\nconsil. 86, for a melancholy young man urgeth, [1545]it as a chief\ncause; why was he melancholy? because idle. Nothing begets it sooner,\nincreaseth and continueth it oftener than idleness.[1546]A disease\nfamiliar to all idle persons, an inseparable companion to such as live\nat ease, Pingui otio desidiose agentes, a life out of action, and have\nno calling or ordinary employment to busy themselves about, that have\nsmall occasions; and though they have, such is their laziness,\ndullness, they will not compose themselves to do aught; they cannot\nabide work, though it be necessary; easy as to dress themselves, write\na letter, or the like; yet as he that is benumbed with cold sits still\nshaking, that might relieve himself with a little exercise or stirring,\ndo they complain, but will not use the facile and ready means to do\nthemselves good; and so are still tormented with melancholy. Especially\nif they have been formerly brought up to business, or to keep much\ncompany, and upon a sudden come to lead a sedentary life; it crucifies\ntheir souls, and seizeth on them in an instant; for whilst they are any\nways employed, in action, discourse, about any business, sport or\nrecreation, or in company to their liking, they are very well; but if\nalone or idle, tormented instantly again; one day's solitariness, one\nhour's sometimes, doth them more harm, than a week's physic, labour,\nand company can do good. Melancholy seizeth on them forthwith being\nalone, and is such a torture, that as wise Seneca well saith, Malo mihi\nmale quam molliter esse, I had rather be sick than idle. This idleness\nis either of body or mind. That of body is nothing but a kind of\nbenumbing laziness, intermitting exercise, which, if we may believe\n[1547]Fernelius, causeth crudities, obstructions, excremental humours,\nquencheth the natural heat, dulls the spirits, and makes them unapt to\ndo any thing whatsoever.\n[1548]Neglectis urenda filix innascitur agris.\n\n\u2014\u2014\u2014for, a neglected field\nShall for the fire its thorns and thistles yield.\n\nAs fern grows in untilled grounds, and all manner of weeds, so do gross\nhumours in an idle body, Ignavum corrumpunt otia corpus. A horse in a\nstable that never travels, a hawk in a mew that seldom flies, are both\nsubject to diseases; which left unto themselves, are most free from any\nsuch encumbrances. An idle dog will be mangy, and how shall an idle\nperson think to escape? Idleness of the mind is much worse than this of\nthe body; wit without employment is a disease [1549]Aerugo animi,\nrubigo ingenii: the rust of the soul, [1550]a plague, a hell itself,\nMaximum animi nocumentum, Galen, calls it. [1551]As in a standing pool,\nworms and filthy creepers increase, (et vitium capiunt ni moveantur\naquae, the water itself putrefies, and air likewise, if it be not\ncontinually stirred by the wind) so do evil and corrupt thoughts in an\nidle person, the soul is contaminated. In a commonwealth, where is no\npublic enemy, there is likely civil wars, and they rage upon\nthemselves: this body of ours, when it is idle, and knows not how to\nbestow itself, macerates and vexeth itself with cares, griefs, false\nfears, discontents, and suspicions; it tortures and preys upon his own\nbowels, and is never at rest. Thus much I dare boldly say; he or she\nthat is idle, be they of what condition they will, never so rich, so\nwell allied, fortunate, happy, let them have all things in abundance\nand felicity that heart can wish and desire, all contentment, so long\nas he or she or they are idle, they shall never be pleased, never well\nin body and mind, but weary still, sickly still, vexed still, loathing\nstill, weeping, sighing, grieving, suspecting, offended with the world,\nwith every object, wishing themselves gone or dead, or else earned away\nwith some foolish phantasy or other. And this is the true cause that so\nmany great men, ladies, and gentlewomen, labour of this disease in\ncountry and city; for idleness is an appendix to nobility; they count\nit a disgrace to work, and spend all their days in sports, recreations,\nand pastimes, and will therefore take no pains; be of no vocation: they\nfeed liberally, fare well, want exercise, action, employment, (for to\nwork, I say, they may not abide,) and Company to their desires, and\nthence their bodies become full of gross humours, wind, crudities;\ntheir minds disquieted, dull, heavy, &c. care, jealousy, fear of some\ndiseases, sullen fits, weeping fits seize too [1552]familiarly on them.\nFor what will not fear and phantasy work in an idle body? what\ndistempers will they not cause? when the children of [1553] Israel\nmurmured against Pharaoh in Egypt, he commanded his officers to double\ntheir task, and let them get straw themselves, and yet make their full\nnumber of bricks; for the sole cause why they mutiny, and are evil at\nease, is, they are idle. When you shall hear and see so many\ndiscontented persons in all places where you come, so many several\ngrievances, unnecessary complaints, fears, suspicions, [1554]the best\nmeans to redress it is to set them awork, so to busy their minds; for\nthe truth is, they are idle. Well they may build castles in the air for\na time, and sooth up themselves with fantastical and pleasant humours,\nbut in the end they will prove as bitter as gall, they shall be still I\nsay discontent, suspicious, [1555]fearful, jealous, sad, fretting and\nvexing of themselves; so long as they be idle, it is impossible to\nplease them, Otio qui nescit uti, plus habet negotii quam qui negotium\nin negotio, as that [1556]Agellius could observe: He that knows not how\nto spend his time, hath more business, care, grief, anguish of mind,\nthan he that is most busy in the midst of all his business. Otiosus\nanimus nescit quid volet: An idle person (as he follows it) knows not\nwhen he is well, what he would have, or whither he would go, Quum illuc\nventum est, illinc lubet, he is tired out with everything, displeased\nwith all, weary of his life: Nec bene domi, nec militiae, neither at\nhome nor abroad, errat, et praeter vitam vivitur, he wanders and lives\nbesides himself. In a word, What the mischievous effects of laziness\nand idleness are, I do not find any where more accurately expressed,\nthan in these verses of Philolaches in the [1557]Comical Poet, which\nfor their elegancy I will in part insert.\nNovarum aedium esse arbitror similem ego hominem,\nQuando hic natus est: Ei rei argumenta dicam.\nAedes quando sunt ad amussim expolitae,\nQuisque laudat fabrum, atque exemplum expetit, &c.\nAt ubi illo migrat nequam homo indiligensque, &c.\nTempestas venit, confringit tegulas, imbricesque,\nPutrifacit aer operam fabri, &c.\nDicam ut homines similes esse aedium arbitremini,\nFabri parentes fundamentum substruunt liberorum,\nExpoliunt, docent literas, nec parcunt sumptui,\nEgo autem sub fabrorum potestate frugi fui,\nPostquam autem migravi in ingenium meum,\nPerdidi operam fabrorum illico oppido,\nVenit ignavia, ea mihi tempestas fuit,\nAdventuque suo grandinem et imbrem attulit,\nIlla mihi virtutem deturbavit, &c.\n\nA young man is like a fair new house, the carpenter leaves it well\nbuilt, in good repair, of solid stuff; but a bad tenant lets it rain\nin, and for want of reparation, fall to decay, &c. Our parents, tutors,\nfriends, spare no cost to bring us up in our youth, in all manner of\nvirtuous education; but when we are left to ourselves, idleness as a\ntempest drives all virtuous motions out of our minds, et nihili sumus,\non a sudden, by sloth and such bad ways, we come to nought.\nCousin german to idleness, and a concomitant cause, which goes hand in\nhand with it, is [1558]nimia solitudo, too much solitariness, by the\ntestimony of all physicians, cause and symptom both; but as it is here\nput for a cause, it is either coact, enforced, or else voluntary.\nEnforced solitariness is commonly seen in students, monks, friars,\nanchorites, that by their order and course of life must abandon all\ncompany, society of other men, and betake themselves to a private cell:\nOtio superstitioso seclusi, as Bale and Hospinian well term it, such as\nare the Carthusians of our time, that eat no flesh (by their order),\nkeep perpetual silence, never go abroad. Such as live in prison, or\nsome desert place, and cannot have company, as many of our country\ngentlemen do in solitary houses, they must either be alone without\ncompanions, or live beyond their means, and entertain all comers as so\nmany hosts, or else converse with their servants and hinds, such as are\nunequal, inferior to them, and of a contrary disposition: or else as\nsome do, to avoid solitariness, spend their time with lewd fellows in\ntaverns, and in alehouses, and thence addict themselves to some\nunlawful disports, or dissolute courses. Divers again are cast upon\nthis rock of solitariness for want of means, or out of a strong\napprehension of some infirmity, disgrace, or through bashfulness,\nrudeness, simplicity, they cannot apply themselves to others' company.\nNullum solum infelici gratius solitudine, ubi nullus sit qui miseriam\nexprobret; this enforced solitariness takes place, and produceth his\neffect soonest in such as have spent their time jovially, peradventure\nin all honest recreations, in good company, in some great family or\npopulous city, and are upon a sudden confined to a desert country\ncottage far off, restrained of their liberty, and barred from their\nordinary associates; solitariness is very irksome to such, most\ntedious, and a sudden cause of great inconvenience.\nVoluntary solitariness is that which is familiar with melancholy, and\ngently brings on like a Siren, a shoeing-horn, or some sphinx to this\nirrevocable gulf, [1559]a primary cause, Piso calls it; most pleasant\nit is at first, to such as are melancholy given, to lie in bed whole\ndays, and keep their chambers, to walk alone in some solitary grove,\nbetwixt wood and water, by a brook side, to meditate upon some\ndelightsome and pleasant subject, which shall affect them most;\namabilis insania, et mentis gratissimus error: a most incomparable\ndelight it is so to melancholise, and build castles in the air, to go\nsmiling to themselves, acting an infinite variety of parts, which they\nsuppose and strongly imagine they represent, or that they see acted or\ndone: Blandae quidem ab initio, saith Lemnius, to conceive and meditate\nof such pleasant things, sometimes, [1560]present, past, or to come, as\nRhasis speaks. So delightsome these toys are at first, they could spend\nwhole days and nights without sleep, even whole years alone in such\ncontemplations, and fantastical meditations, which are like unto\ndreams, and they will hardly be drawn from them, or willingly\ninterrupt, so pleasant their vain conceits are, that they hinder their\nordinary tasks and necessary business, they cannot address themselves\nto them, or almost to any study or employment, these fantastical and\nbewitching thoughts so covertly, so feelingly, so urgently, so\ncontinually set upon, creep in, insinuate, possess, overcome, distract,\nand detain them, they cannot, I say, go about their more necessary\nbusiness, stave off or extricate themselves, but are ever musing,\nmelancholising, and carried along, as he (they say) that is led round\nabout a heath with a Puck in the night, they run earnestly on in this\nlabyrinth of anxious and solicitous melancholy meditations, and cannot\nwell or willingly refrain, or easily leave off, winding and unwinding\nthemselves, as so many clocks, and still pleasing their humours, until\nat last the scene is turned upon a sudden, by some bad object, and they\nbeing now habituated to such vain meditations and solitary places, can\nendure no company, can ruminate of nothing but harsh and distasteful\nsubjects. Fear, sorrow, suspicion, subrusticus pudor, discontent,\ncares, and weariness of life surprise them in a moment, and they can\nthink of nothing else, continually suspecting, no sooner are their eyes\nopen, but this infernal plague of melancholy seizeth on them, and\nterrifies their souls, representing some dismal object to their minds,\nwhich now by no means, no labour, no persuasions they can avoid, haeret\nlateri lethalis arundo, (the arrow of death still remains in the side),\nthey may not be rid of it, [1561]they cannot resist. I may not deny but\nthat there is some profitable meditation, contemplation, and kind of\nsolitariness to be embraced, which the fathers so highly commended,\n[1562] Hierom, Chrysostom, Cyprian, Austin, in whole tracts, which\nPetrarch, Erasmus, Stella, and others, so much magnify in their books;\na paradise, a heaven on earth, if it be used aright, good for the body,\nand better for the soul: as many of those old monks used it, to divine\ncontemplations, as Simulus, a courtier in Adrian's time, Diocletian the\nemperor, retired themselves, &c., in that sense, Vatia solus scit\nvivere, Vatia lives alone, which the Romans were wont to say, when they\ncommended a country life. Or to the bettering of their knowledge, as\nDemocritus, Cleanthes, and those excellent philosophers have ever done,\nto sequester themselves from the tumultuous world, or as in Pliny's\nvilla Laurentana, Tully's Tusculan, Jovius' study, that they might\nbetter vacare studiis et Deo, serve God, and follow their studies.\nMethinks, therefore, our too zealous innovators were not so well\nadvised in that general subversion of abbeys and religious houses,\npromiscuously to fling down all; they might have taken away those gross\nabuses crept in amongst them, rectified such inconveniences, and not so\nfar to have raved and raged against those fair buildings, and\neverlasting monuments of our forefathers' devotion, consecrated to\npious uses; some monasteries and collegiate cells might have been well\nspared, and their revenues otherwise employed, here and there one, in\ngood towns or cities at least, for men and women of all sorts and\nconditions to live in, to sequester themselves from the cares and\ntumults of the world, that were not desirous, or fit to marry; or\notherwise willing to be troubled with common affairs, and know not well\nwhere to bestow themselves, to live apart in, for more conveniency,\ngood education, better company sake, to follow their studies (I say),\nto the perfection of arts and sciences, common good, and as some truly\ndevoted monks of old had done, freely and truly to serve God. For these\nmen are neither solitary, nor idle, as the poet made answer to the\nhusbandman in Aesop, that objected idleness to him; he was never so\nidle as in his company; or that Scipio Africanus in [1563]Tully,\nNunquam minus solus, quam cum solus; nunquam minus otiosus, quam quum\nesset otiosus; never less solitary, than when he was alone, never more\nbusy, than when he seemed to be most idle. It is reported by Plato in\nhis dialogue de Amore, in that prodigious commendation of Socrates, how\na deep meditation coming into Socrates' mind by chance, he stood still\nmusing, eodem vestigio cogitabundus, from morning to noon, and when as\nthen he had not yet finished his meditation, perstabat cogitans, he so\ncontinued till the evening, the soldiers (for he then followed the\ncamp) observed him with admiration, and on set purpose watched all\nnight, but he persevered immovable ad exhortim solis, till the sun rose\nin the morning, and then saluting the sun, went his ways. In what\nhumour constant Socrates did thus, I know not, or how he might be\naffected, but this would be pernicious to another man; what intricate\nbusiness might so really possess him, I cannot easily guess; but this\nis otiosum otium, it is far otherwise with these men, according to\nSeneca, Omnia nobis mala solitudo persuadet; this solitude undoeth us,\npugnat cum vita sociali; 'tis a destructive solitariness. These men are\ndevils alone, as the saying is, Homo solus aut Deus, aut Daemon: a man\nalone, is either a saint or a devil, mens ejus aut languescit, aut\ntumescit; and [1564]Vae soli in this sense, woe be to him that is so\nalone. These wretches do frequently degenerate from men, and of\nsociable creatures become beasts, monsters, inhumane, ugly to behold,\nMisanthropi; they do even loathe themselves, and hate the company of\nmen, as so many Timons, Nebuchadnezzars, by too much indulging to these\npleasing humours, and through their own default. So that which\nMercurialis, consil. 11, sometimes expostulated with his melancholy\npatient, may be justly applied to every solitary and idle person in\nparticular. [1565]Natura de te videtur conqueri posse, &c. Nature may\njustly complain of thee, that whereas she gave thee a good wholesome\ntemperature, a sound body, and God hath given thee so divine and\nexcellent a soul, so many good parts, and profitable gifts, thou hast\nnot only contemned and rejected, but hast corrupted them, polluted\nthem, overthrown their temperature, and perverted those gifts with\nriot, idleness, solitariness, and many other ways, thou art a traitor\nto God and nature, an enemy to thyself and to the world. Perditio tua\nex te; thou hast lost thyself wilfully, cast away thyself, thou thyself\nart the efficient cause of thine own misery, by not resisting such vain\ncogitations, but giving way unto them.\n\nSUBSECT. VII.\u2014_Sleeping and Waking, Causes_.\n\nWhat I have formerly said of exercise, I may now repeat of sleep.\nNothing better than moderate sleep, nothing worse than it, if it be in\nextremes, or unseasonably used. It is a received opinion, that a\nmelancholy man cannot sleep overmuch; Somnus supra modum prodest, as an\nonly antidote, and nothing offends them more, or causeth this malady\nsooner, than waking, yet in some cases sleep may do more harm than\ngood, in that phlegmatic, swinish, cold, and sluggish melancholy which\nMelancthon speaks of, that thinks of waters, sighing most part, &c.\n[1566]It dulls the spirits, if overmuch, and senses; fills the head\nfull of gross humours; causeth distillations, rheums, great store of\nexcrements in the brain, and all the other parts, as [1567]Fuchsius\nspeaks of them, that sleep like so many dormice. Or if it be used in\nthe daytime, upon a full stomach, the body ill-composed to rest, or\nafter hard meats, it increaseth fearful dreams, incubus, night walking,\ncrying out, and much unquietness; such sleep prepares the body, as\n[1568]one observes, to many perilous diseases. But, as I have said,\nwaking overmuch, is both a symptom, and an ordinary cause. It causeth\ndryness of the brain, frenzy, dotage, and makes the body dry, lean,\nhard, and ugly to behold, as [1569]Lemnius hath it. The temperature of\nthe brain is corrupted by it, the humours adust, the eyes made to sink\ninto the head, choler increased, and the whole body inflamed: and, as\nmay be added out of Galen, 3. de sanitate tuendo, Avicenna 3. 1.\n[1570]It overthrows the natural heat, it causeth crudities, hurts,\nconcoction, and what not? Not without good cause therefore Crato,\nconsil. 21. lib. 2; Hildesheim, spicel. 2. de delir. et Mania,\nJacchinus, Arculanus on Rhasis, Guianerius and Mercurialis, reckon up\nthis overmuch waking as a principal cause.\n\nMEMB. III.\n\nSUBSECT. I.\u2014_Passions and Perturbations of the Mind, how they cause\nMelancholy_.\n\nAs that gymnosophist in [1571]Plutarch made answer to Alexander\n(demanding which spake best), Every one of his fellows did speak better\nthan the other: so may I say of these causes; to him that shall require\nwhich is the greatest, every one is more grievous than other, and this\nof passion the greatest of all. A most frequent and ordinary cause of\nmelancholy, [1572] fulmen perturbationum (Picolomineus calls it) this\nthunder and lightning of perturbation, which causeth such violent and\nspeedy alterations in this our microcosm, and many times subverts the\ngood estate and temperature of it. For as the body works upon the mind\nby his bad humours, troubling the spirits, sending gross fumes into the\nbrain, and so per consequens disturbing the soul, and all the faculties\nof it,\n[1573]\u2014\u2014\u2014Corpus onustum,\nHesternis vitiis animum quoque praegravat una,\n\nwith fear, sorrow, &c., which are ordinary symptoms of this disease: so\non the other side, the mind most effectually works upon the body,\nproducing by his passions and perturbations miraculous alterations, as\nmelancholy, despair, cruel diseases, and sometimes death itself.\nInsomuch that it is most true which Plato saith in his Charmides, omnia\ncorporis mala ab anima procedere; all the [1574]mischiefs of the body\nproceed from the soul: and Democritus in [1575]Plutarch urgeth,\nDamnatam iri animam a corpore, if the body should in this behalf bring\nan action against the soul, surely the soul would be cast and\nconvicted, that by her supine negligence had caused such\ninconveniences, having authority over the body, and using it for an\ninstrument, as a smith doth his hammer (saith [1576]Cyprian), imputing\nall those vices and maladies to the mind. Even so doth\n[1577]Philostratus, non coinquinatur corpus, nisi consensuanimae; the\nbody is not corrupted, but by the soul. Lodovicus Vives will have such\nturbulent commotions proceed from ignorance and indiscretion. [1578]All\nphilosophers impute the miseries of the body to the soul, that should\nhave governed it better, by command of reason, and hath not done it.\nThe Stoics are altogether of opinion (as [1579]Lipsius and\n[1580]Picolomineus record), that a wise man should be \u1f00\u03c0\u03b1\u03b8\u03ae\u03c2, without\nall manner of passions and perturbations whatsoever, as [1581]Seneca\nreports of Cato, the [1582] Greeks of Socrates, and [1583]Io. Aubanus\nof a nation in Africa, so free from passion, or rather so stupid, that\nif they be wounded with a sword, they will only look back.\n[1584]Lactantius, 2 instit., will exclude fear from a wise man: others\nexcept all, some the greatest passions. But let them dispute how they\nwill, set down in Thesi, give precepts to the contrary; we find that of\n[1585]Lemnius true by common experience; No mortal man is free from\nthese perturbations: or if he be so, sure he is either a god, or a\nblock. They are born and bred with us, we have them from our parents by\ninheritance. A parentibus habemus malum hunc assem, saith\n[1586]Pelezius, Nascitur una nobiscum, aliturque, 'tis propagated from\nAdam, Cain was melancholy, [1587]as Austin hath it, and who is not?\nGood discipline, education, philosophy, divinity (I cannot deny), may\nmitigate and restrain these passions in some few men at some times, but\nmost part they domineer, and are so violent, [1588]that as a torrent\n(torrens velut aggere rupto) bears down all before, and overflows his\nbanks, sternit agros, sternit sata, (lays waste the fields, prostrates\nthe crops,) they overwhelm reason, judgment, and pervert the\ntemperature of the body; Fertur [1589] equis auriga, nec audit currus\nhabenas. Now such a man (saith [1590]Austin) that is so led, in a wise\nman's eye, is no better than he that stands upon his head. It is\ndoubted by some, Gravioresne morbi a perturbationibus, an ab humoribus,\nwhether humours or perturbations cause the more grievous maladies. But\nwe find that of our Saviour, Mat. xxvi. 41, most true, The spirit is\nwilling, the flesh is weak, we cannot resist; and this of [1591]Philo\nJudeus, Perturbations often offend the body, and are most frequent\ncauses of melancholy, turning it out of the hinges of his health. Vives\ncompares them to [1592]Winds upon the sea, some only move as those\ngreat gales, but others turbulent quite overturn the ship. Those which\nare light, easy, and more seldom, to our thinking, do us little harm,\nand are therefore contemned of us: yet if they be reiterated, [1593]as\nthe rain (saith Austin) doth a stone, so do these perturbations\npenetrate the mind: [1594]and (as one observes) produce a habit of\nmelancholy at the last, which having gotten the mastery in our souls,\nmay well be called diseases.\nHow these passions produce this effect, [1595]Agrippa hath handled at\nlarge, Occult. Philos. l. 11. c. 63. Cardan, l. 14. subtil. Lemnius, l.\n1. c. 12, de occult. nat. mir. et lib. 1. cap. 16. Suarez, Met. disput.\n18. sect. 1. art. 25. T. Bright, cap. 12. of his Melancholy Treatise.\nWright the Jesuit, in his Book of the Passions of the Mind, &c. Thus in\nbrief, to our imagination cometh by the outward sense or memory, some\nobject to be known (residing in the foremost part of the brain), which\nhe misconceiving or amplifying presently communicates to the heart, the\nseat of all affections. The pure spirits forthwith flock from the brain\nto the heart, by certain secret channels, and signify what good or bad\nobject was presented; [1596]which immediately bends itself to\nprosecute, or avoid it; and withal, draweth with it other humours to\nhelp it: so in pleasure, concur great store of purer spirits; in\nsadness, much melancholy blood; in ire, choler. If the imagination be\nvery apprehensive, intent, and violent, it sends great store of spirits\nto, or from the heart, and makes a deeper impression, and greater\ntumult, as the humours in the body be likewise prepared, and the\ntemperature itself ill or well disposed, the passions are longer and\nstronger; so that the first step and fountain of all our grievances in\nthis kind, is [1597]laesa imaginatio, which misinforming the heart,\ncauseth all these distemperatures, alteration and confusion of spirits\nand humours. By means of which, so disturbed, concoction is hindered,\nand the principal parts are much debilitated; as [1598]Dr. Navarra well\ndeclared, being consulted by Montanus about a melancholy Jew. The\nspirits so confounded, the nourishment must needs be abated, bad\nhumours increased, crudities and thick spirits engendered with\nmelancholy blood. The other parts cannot perform their functions,\nhaving the spirits drawn from them by vehement passion, but fail in\nsense and motion; so we look upon a thing, and see it not; hear, and\nobserve not; which otherwise would much affect us, had we been free. I\nmay therefore conclude with [1599]Arnoldus, Maxima vis est phantasiae,\net huic uni fere, non autem corporis intemperiei, omnis melancholiae\ncausa est ascribenda: Great is the force of imagination, and much more\nought the cause of melancholy to be ascribed to this alone, than to the\ndistemperature of the body. Of which imagination, because it hath so\ngreat a stroke in producing this malady, and is so powerful of itself,\nit will not be improper to my discourse, to make a brief digression,\nand speak of the force of it, and how it causeth this alteration. Which\nmanner of digression, howsoever some dislike, as frivolous and\nimpertinent, yet I am of [1600]Beroaldus's opinion, Such digressions do\nmightily delight and refresh a weary reader, they are like sauce to a\nbad stomach, and I do therefore most willingly use them.\n\nSUBSECT. II.\u2014_Of the Force of Imagination_.\n\nWhat imagination is, I have sufficiently declared in my digression of\nthe anatomy of the soul. I will only now point at the wonderful effects\nand power of it; which, as it is eminent in all, so most especially it\nrageth in melancholy persons, in keeping the species of objects so\nlong, mistaking, amplifying them by continual and [1601]strong\nmeditation, until at length it produceth in some parties real effects,\ncauseth this, and many other maladies. And although this phantasy of\nours be a subordinate faculty to reason, and should be ruled by it, yet\nin many men, through inward or outward distemperatures, defect of\norgans, which are unapt, or otherwise contaminated, it is likewise\nunapt, or hindered, and hurt. This we see verified in sleepers, which\nby reason of humours and concourse of vapours troubling the phantasy,\nimagine many times absurd and prodigious things, and in such as are\ntroubled with incubus, or witch-ridden (as we call it), if they lie on\ntheir backs, they suppose an old woman rides, and sits so hard upon\nthem, that they are almost stifled for want of breath; when there is\nnothing offends, but a concourse of bad humours, which trouble the\nphantasy. This is likewise evident in such as walk in the night in\ntheir sleep, and do strange feats: [1602]these vapours move the\nphantasy, the phantasy the appetite, which moving the animal spirits\ncauseth the body to walk up and down as if they were awake. Fracast. l.\n3. de intellect, refers all ecstasies to this force of imagination,\nsuch as lie whole days together in a trance: as that priest whom\n[1603]Celsus speaks of, that could separate himself from his senses\nwhen he list, and lie like a dead man, void of life and sense. Cardan\nbrags of himself, that he could do as much, and that when he list. Many\ntimes such men when they come to themselves, tell strange things of\nheaven and hell, what visions they have seen; as that St. Owen, in\nMatthew Paris, that went into St. Patrick's purgatory, and the monk of\nEvesham in the same author. Those common apparitions in Bede and\nGregory, Saint Bridget's revelations, Wier. l. 3. de lamiis, c. 11.\nCaesar Vanninus, in his Dialogues, &c. reduceth (as I have formerly\nsaid), with all those tales of witches' progresses, dancing, riding,\ntransformations, operations, &c. to the force of [1604] imagination,\nand the [1605]devil's illusions. The like effects almost are to be seen\nin such as are awake: how many chimeras, antics, golden mountains and\ncastles in the air do they build unto themselves? I appeal to painters,\nmechanicians, mathematicians. Some ascribe all vices to a false and\ncorrupt imagination, anger, revenge, lust, ambition, covetousness,\nwhich prefers falsehood before that which is right and good, deluding\nthe soul with false shows and suppositions. [1606]Bernardus Penottus\nwill have heresy and superstition to proceed from this fountain; as he\nfalsely imagineth, so he believeth; and as he conceiveth of it, so it\nmust be, and it shall be, contra gentes, he will have it so. But most\nespecially in passions and affections, it shows strange and evident\neffects: what will not a fearful man conceive in the dark? What strange\nforms of bugbears, devils, witches, goblins? Lavater imputes the\ngreatest cause of spectrums, and the like apparitions, to fear, which\nabove all other passions begets the strongest imagination (saith\n[1607]Wierus), and so likewise love, sorrow, joy, &c. Some die\nsuddenly, as she that saw her son come from the battle at Cannae, &c.\nJacob the patriarch, by force of imagination, made speckled lambs,\nlaying speckled rods before his sheep. Persina, that Ethiopian queen in\nHeliodorus, by seeing the picture of Persius and Andromeda, instead of\na blackamoor, was brought to bed of a fair white child. In imitation of\nwhom belike, a hard-favoured fellow in Greece, because he and his wife\nwere both deformed, to get a good brood of children, Elegantissimas\nimagines in thalamo collocavit, &c. hung the fairest pictures he could\nbuy for money in his chamber, That his wife by frequent sight of them,\nmight conceive and bear such children. And if we may believe Bale, one\nof Pope Nicholas the Third's concubines by seeing of [1608]a bear was\nbrought to bed of a monster. If a woman (saith [1609] Lemnius), at the\ntime of her conception think of another man present or absent, the\nchild will be like him. Great-bellied women, when they long, yield us\nprodigious examples in this kind, as moles, warts, scars, harelips,\nmonsters, especially caused in their children by force of a depraved\nphantasy in them: Ipsam speciem quam animo effigiat, faetui inducit:\nShe imprints that stamp upon her child which she [1610]conceives unto\nherself. And therefore Lodovicus Vives, lib. 2. de Christ, faem., gives\na special caution to great-bellied women, [1611]that they do not admit\nsuch absurd conceits and cogitations, but by all means avoid those\nhorrible objects, heard or seen, or filthy spectacles. Some will laugh,\nweep, sigh, groan, blush, tremble, sweat, at such things as are\nsuggested unto them by their imagination. Avicenna speaks of one that\ncould cast himself into a palsy when he list; and some can imitate the\ntunes of birds and beasts that they can hardly be discerned:\nDagebertus' and Saint Francis' scars and wounds, like those of Christ's\n(if at the least any such were), [1612]Agrippa supposeth to have\nhappened by force of imagination: that some are turned to wolves, from\nmen to women, and women again to men (which is constantly believed) to\nthe same imagination; or from men to asses, dogs, or any other shapes.\n[1613]Wierus ascribes all those famous transformations to imagination;\nthat in hydrophobia they seem to see the picture of a dog, still in\ntheir water, [1614]that melancholy men and sick men conceive so many\nfantastical visions, apparitions to themselves, and have such absurd\napparitions, as that they are kings, lords, cocks, bears, apes, owls;\nthat they are heavy, light, transparent, great and little, senseless\nand dead (as shall be showed more at large, in our [1615] sections of\nsymptoms), can be imputed to nought else, but to a corrupt, false, and\nviolent imagination. It works not in sick and melancholy men only, but\neven most forcibly sometimes in such as are sound: it makes them\nsuddenly sick, and [1616]alters their temperature in an instant. And\nsometimes a strong conceit or apprehension, as [1617]Valesius proves,\nwill take away diseases: in both kinds it will produce real effects.\nMen, if they see but another man tremble, giddy or sick of some fearful\ndisease, their apprehension and fear is so strong in this kind, that\nthey will have the same disease. Or if by some soothsayer, wiseman,\nfortune-teller, or physician, they be told they shall have such a\ndisease, they will so seriously apprehend it, that they will instantly\nlabour of it. A thing familiar in China (saith Riccius the Jesuit),\n[1618]If it be told them they shall be sick on such a day, when that\nday comes they will surely be sick, and will be so terribly afflicted,\nthat sometimes they die upon it. Dr. Cotta in his discovery of ignorant\npractitioners of physic, cap. 8, hath two strange stories to this\npurpose, what fancy is able to do. The one of a parson's wife in\nNorthamptonshire, _An._ 1607, that coming to a physician, and told by\nhim that she was troubled with the sciatica, as he conjectured (a\ndisease she was free from), the same night after her return, upon his\nwords, fell into a grievous fit of a sciatica: and such another example\nhe hath of another good wife, that was so troubled with the cramp,\nafter the same manner she came by it, because her physician did but\nname it. Sometimes death itself is caused by force of phantasy. I have\nheard of one that coming by chance in company of him that was thought\nto be sick of the plague (which was not so) fell down suddenly dead.\nAnother was sick of the plague with conceit. One seeing his fellow let\nblood falls down in a swoon. Another (saith [1619]Cardan out of\nAristotle), fell down dead (which is familiar to women at any ghastly\nsight), seeing but a man hanged. A Jew in France (saith [1620]Lodovicus\nVives), came by chance over a dangerous passage or plank, that lay over\na brook in the dark, without harm, the next day perceiving what danger\nhe was in, fell down dead. Many will not believe such stories to be\ntrue, but laugh commonly, and deride when they hear of them; but let\nthese men consider with themselves, as [1621]Peter Byarus illustrates\nit, If they were set to walk upon a plank on high, they would be giddy,\nupon which they dare securely walk upon the ground. Many (saith\nAgrippa), [1622]strong-hearted men otherwise, tremble at such sights,\ndazzle, and are sick, if they look but down from a high place, and what\nmoves them but conceit? As some are so molested by phantasy; so some\nagain, by fancy alone, and a good conceit, are as easily recovered. We\nsee commonly the toothache, gout, falling-sickness, biting of a mad\ndog, and many such maladies cured by spells, words, characters, and\ncharms, and many green wounds by that now so much used Unguentum\nArmarium, magnetically cured, which Crollius and Goclenius in a book of\nlate hath defended, Libavius in a just tract as stiffly contradicts,\nand most men controvert. All the world knows there is no virtue in such\ncharms or cures, but a strong conceit and opinion alone, as\n[1623]Pomponatius holds, which forceth a motion of the humours,\nspirits, and blood, which takes away the cause of the malady from the\nparts affected. The like we may say of our magical effects,\nsuperstitious cures, and such as are done by mountebanks and wizards.\nAs by wicked incredulity many men are hurt (so saith [1624]Wierus of\ncharms, spells, &c.), we find in our experience, by the same means many\nare relieved. An empiric oftentimes, and a silly chirurgeon, doth more\nstrange cures than a rational physician. Nymannus gives a reason,\nbecause the patient puts his confidence in him, [1625] which Avicenna\nprefers before art, precepts, and all remedies whatsoever. 'Tis opinion\nalone (saith [1626]Cardan), that makes or mars physicians, and he doth\nthe best cures, according to Hippocrates, in whom most trust. So\ndiversely doth this phantasy of ours affect, turn, and wind, so\nimperiously command our bodies, which as another [1627]Proteus, or a\nchameleon, can take all shapes; and is of such force (as Ficinus adds),\nthat it can work upon others, as well as ourselves. How can otherwise\nblear eyes in one man cause the like affection in another? Why doth one\nman's yawning [1628]make another yawn? One man's pissing provoke a\nsecond many times to do the like? Why doth scraping of trenchers offend\na third, or hacking of files? Why doth a carcass bleed when the\nmurderer is brought before it, some weeks after the murder hath been\ndone? Why do witches and old women fascinate and bewitch children: but\nas Wierus, Paracelsus, Cardan, Mizaldus, Valleriola, Caesar Vanninus,\nCampanella, and many philosophers think, the forcible imagination of\nthe one party moves and alters the spirits of the other. Nay more, they\ncan cause and cure not only diseases, maladies, and several\ninfirmities, by this means, as Avicenna, de anim. l. 4. sect. 4,\nsupposeth in parties remote, but move bodies from their places, cause\nthunder, lightning, tempests, which opinion Alkindus, Paracelsus, and\nsome others, approve of. So that I may certainly conclude this strong\nconceit or imagination is astrum hominis, and the rudder of this our\nship, which reason should steer, but, overborne by phantasy, cannot\nmanage, and so suffers itself, and this whole vessel of ours to be\noverruled, and often overturned. Read more of this in Wierus, l. 3. de\nLamiis, c. 8, 9, 10. Franciscus Valesius, med. controv. l. 5. cont. 6.\nMarcellus Donatus, l. 2. c. 1. de hist. med. mirabil. Levinus Lemnius,\nde occult. nat. mir. l. 1. c. 12. Cardan, l. 18. de rerum var. Corn.\nAgrippa, de occult. plilos. cap. 64, 65. Camerarius, 1 cent. cap. 54.\nhorarum subcis. Nymannus, morat. de Imag. Laurentius, and him that is\ninstar omnium, Fienus, a famous physician of Antwerp, that wrote three\nbooks de viribus imaginationis. I have thus far digressed, because this\nimagination is the medium deferens of passions, by whose means they\nwork and produce many times prodigious effects: and as the phantasy is\nmore or less intended or remitted, and their humours disposed, so do\nperturbations move, more or less, and take deeper impression.\n\nSUBSECT. III.\u2014_Division of Perturbations_.\n\nPerturbations and passions, which trouble the phantasy, though they\ndwell between the confines of sense and reason, yet they rather follow\nsense than reason, because they are drowned in corporeal organs of\nsense. They are commonly [1629]reduced into two inclinations, irascible\nand concupiscible. The Thomists subdivide them into eleven, six in the\ncoveting, and five in the invading. Aristotle reduceth all to pleasure\nand pain, Plato to love and hatred, [1630]Vives to good and bad. If\ngood, it is present, and then we absolutely joy and love; or to come,\nand then we desire and hope for it. If evil, we absolute hate it; if\npresent, it is by sorrow; if to come fear. These four passions\n[1631]Bernard compares to the wheels of a chariot, by which we are\ncarried in this world. All other passions are subordinate unto these\nfour, or six, as some will: love, joy, desire, hatred, sorrow, fear;\nthe rest, as anger, envy, emulation, pride, jealousy, anxiety, mercy,\nshame, discontent, despair, ambition, avarice, &c., are reducible unto\nthe first; and if they be immoderate, they [1632]consume the spirits,\nand melancholy is especially caused by them. Some few discreet men\nthere are, that can govern themselves, and curb in these inordinate\naffections, by religion, philosophy, and such divine precepts, of\nmeekness, patience, and the like; but most part for want of government,\nout of indiscretion, ignorance, they suffer themselves wholly to be led\nby sense, and are so far from repressing rebellious inclinations, that\nthey give all encouragement unto them, leaving the reins, and using all\nprovocations to further them: bad by nature, worse by art, discipline,\n[1633]custom, education, and a perverse will of their own, they follow\non, wheresoever their unbridled affections will transport them, and do\nmore out of custom, self-will, than out of reason. Contumax voluntas,\nas Melancthon calls it, malum facit: this stubborn will of ours\nperverts judgment, which sees and knows what should and ought to be\ndone, and yet will not do it. Mancipia gulae, slaves to their several\nlusts and appetite, they precipitate and plunge [1634]themselves into a\nlabyrinth of cares, blinded with lust, blinded with ambition;\n[1635]They seek that at God's hands which they may give unto\nthemselves, if they could but refrain from those cares and\nperturbations, wherewith they continually macerate their minds. But\ngiving way to these violent passions of fear, grief, shame, revenge,\nhatred, malice, &c., they are torn in pieces, as Actaeon was with his\ndogs, and [1636]crucify their own souls.\n\nSUBSECT. IV.\u2014_Sorrow a Cause of Melancholy_.\n\n_Sorrow. Insanus dolor_.] In this catalogue of passions, which so much\ntorment the soul of man, and cause this malady, (for I will briefly\nspeak of them all, and in their order,) the first place in this\nirascible appetite, may justly be challenged by sorrow. An inseparable\ncompanion, [1637]The mother and daughter of melancholy, her epitome,\nsymptom, and chief cause: as Hippocrates hath it, they beget one\nanother, and tread in a ring, for sorrow is both cause and symptom of\nthis disease. How it is a symptom shall be shown in its place. That it\nis a cause all the world acknowledgeth, Dolor nonnullis insaniae causa\nfuit, et aliorum morborum insanabilium, saith Plutarch to Apollonius; a\ncause of madness, a cause of many other diseases, a sole cause of this\nmischief, [1638]Lemnius calls it. So doth Rhasis, cont. l. 1. tract. 9.\nGuianerius, Tract. 15. c. 5, And if it take root once, it ends in\ndespair, as [1639]Felix Plater observes, and as in [1640]Cebes' table,\nmay well be coupled with it. [1641]Chrysostom, in his seventeenth\nepistle to Olympia, describes it to be a cruel torture of the soul, a\nmost inexplicable grief, poisoned worm, consuming body and soul, and\ngnawing the very heart, a perpetual executioner, continual night,\nprofound darkness, a whirlwind, a tempest, an ague not appearing,\nheating worse than any fire, and a battle that hath no end. It\ncrucifies worse than any tyrant; no torture, no strappado, no bodily\npunishment is like unto it. 'Tis the eagle without question which the\npoets feigned to gnaw [1642]Prometheus' heart, and no heaviness is like\nunto the heaviness of the heart, Eccles. xxv. 15, 16. [1643]Every\nperturbation is a misery, but grief a cruel torment, a domineering\npassion: as in old Rome, when the Dictator was created, all inferior\nmagistracies ceased; when grief appears, all other passions vanish. It\ndries up the bones, saith Solomon, cap. 17. Prov., makes them\nhollow-eyed, pale, and lean, furrow-faced, to have dead looks, wrinkled\nbrows, shrivelled cheeks, dry bodies, and quite perverts their\ntemperature that are misaffected with it. As Eleonara, that exiled\nmournful duchess (in our [1644]English Ovid), laments to her noble\nhusband Humphrey, Duke of Gloucester,\nSawest thou those eyes in whose sweet cheerful look\nDuke Humphrey once such joy and pleasure took,\nSorrow hath so despoil'd me of all grace,\nThou couldst not say this was my Elnor's face.\nLike a foul Gorgon, &c.\n\n[1645]It hinders concoction, refrigerates the heart, takes away\nstomach, colour, and sleep, thickens the blood, ([1646]Fernelius, l. 1.\nc. 18. de morb. causis,) contaminates the spirits. ([1647]Piso.)\nOverthrows the natural heat, perverts the good estate of body and mind,\nand makes them weary of their lives, cry out, howl and roar for very\nanguish of their souls. David confessed as much, Psalm xxxviii. 8, I\nhave roared for the very disquietness of my heart. And Psalm cxix. 4,\npart 4 v. My soul melteth away for very heaviness, v. 38. I am like a\nbottle in the smoke. Antiochus complained that he could not sleep, and\nthat his heart fainted for grief, [1648]Christ himself, vir dolorum,\nout of an apprehension of grief, did sweat blood, Mark xiv. His soul\nwas heavy to the death, and no sorrow was like unto his. Crato, consil.\n24. l. 2, gives instance in one that was so melancholy by reason of\n[1649]grief; and Montanus, consil. 30, in a noble matron, [1650]that\nhad no other cause of this mischief. I. S. D. in Hildesheim, fully\ncured a patient of his that was much troubled with melancholy, and for\nmany years, [1651]but afterwards, by a little occasion of sorrow, he\nfell into his former fits, and was tormented as before. Examples are\ncommon, how it causeth melancholy, [1652]desperation, and sometimes\ndeath itself; for (Eccles. xxxviii. 15,) Of heaviness comes death;\nworldly sorrow causeth death. 2 Cor. vii. 10, Psalm xxxi. 10, My life\nis wasted with heaviness, and my years with mourning. Why was Hecuba\nsaid to be turned to a dog? Niobe into a stone? but that for grief she\nwas senseless and stupid. Severus the Emperor [1653] died for grief;\nand how [1654]many myriads besides? Tanta illi est feritas, tanta est\ninsania luctus. [1655]Melancthon gives a reason of it, [1656]the\ngathering of much melancholy blood about the heart, which collection\nextinguisheth the good spirits, or at least dulleth them, sorrow\nstrikes the heart, makes it tremble and pine away, with great pain; and\nthe black blood drawn from the spleen, and diffused under the ribs, on\nthe left side, makes those perilous hypochondriacal convulsions, which\nhappen to them that are troubled with sorrow.\n\nSUBSECT. V.\u2014_Fear, a Cause_.\n\nCousin german to sorrow, is fear, or rather a sister, fidus Achates,\nand continual companion, an assistant and a principal agent in\nprocuring of this mischief; a cause and symptom as the other. In a\nword, as [1657] Virgil of the Harpies, I may justly say of them both,\nTristius haud illis monstrum, nec saevior ulla\nPestis et ira Deum stygiis sese extulit undis.\n\nA sadder monster, or more cruel plague so fell,\nOr vengeance of the gods, ne'er came from Styx or Hell.\n\nThis foul fiend of fear was worshipped heretofore as a god by the\nLacedaemonians, and most of those other torturing [1658]affections, and\nso was sorrow amongst the rest, under the name of Angerona Dea, they\nstood in such awe of them, as Austin, de Civitat. Dei, lib. 4. cap. 8,\nnoteth out of Varro, fear was commonly [1659]adored and painted in\ntheir temples with a lion's head; and as Macrobius records, l. 10.\nSaturnalium; [1660]In the calends of January, Angerona had her holy\nday, to whom in the temple of Volupia, or goddess of pleasure, their\naugurs and bishops did yearly sacrifice; that, being propitious to\nthem, she might expel all cares, anguish, and vexation of the mind for\nthat year following. Many lamentable effects this fear causeth in men,\nas to be red, pale, tremble, sweat, [1661]it makes sudden cold and heat\nto come over all the body, palpitation of the heart, syncope, &c. It\namazeth many men that are to speak, or show themselves in public\nassemblies, or before some great personages, as Tully confessed of\nhimself, that he trembled still at the beginning of his speech; and\nDemosthenes, that great orator of Greece, before Philippus. It\nconfounds voice and memory, as Lucian wittily brings in Jupiter\nTragoedus, so much afraid of his auditory, when he was to make a speech\nto the rest of the Gods, that he could not utter a ready word, but was\ncompelled to use Mercury's help in prompting. Many men are so amazed\nand astonished with fear, they know not where they are, what they say,\n[1662]what they do, and that which is worst, it tortures them many days\nbefore with continual affrights and suspicion. It hinders most\nhonourable attempts, and makes their hearts ache, sad and heavy. They\nthat live in fear are never free, [1663]resolute, secure, never merry,\nbut in continual pain: that, as Vives truly said, Nulla est miseria\nmajor quam metus, no greater misery, no rack, nor torture like unto it,\never suspicious, anxious, solicitous, they are childishly drooping\nwithout reason, without judgment, [1664]especially if some terrible\nobject be offered, as Plutarch hath it. It causeth oftentimes sudden\nmadness, and almost all manner of diseases, as I have sufficiently\nillustrated in my [1665] digression of the force of imagination, and\nshall do more at large in my section of [1666]terrors. Fear makes our\nimagination conceive what it list, invites the devil to come to us, as\n[1667]Agrippa and Cardan avouch, and tyranniseth over our phantasy more\nthan all other affections, especially in the dark. We see this verified\nin most men, as [1668]Lavater saith, Quae metuunt, fingunt; what they\nfear they conceive, and feign unto themselves; they think they see\ngoblins, hags, devils, and many times become melancholy thereby.\nCardan, subtil. lib. 18, hath an example of such an one, so caused to\nbe melancholy (by sight of a bugbear) all his life after. Augustus\nCaesar durst not sit in the dark, nisi aliquo assidente, saith\n[1669]Suetonius, Nunquam tenebris exigilavit. And 'tis strange what\nwomen and children will conceive unto themselves, if they go over a\nchurchyard in the night, lie, or be alone in a dark room, how they\nsweat and tremble on a sudden. Many men are troubled with future\nevents, foreknowledge of their fortunes, destinies, as Severus the\nEmperor, Adrian and Domitian, Quod sciret ultimum vitae diem, saith\nSuetonius, valde solicitus, much tortured in mind because he foreknew\nhis end; with many such, of which I shall speak more opportunely in\nanother place.[1670] Anxiety, mercy, pity, indignation, &c., and such\nfearful branches derived from these two stems of fear and sorrow, I\nvoluntarily omit; read more of them in [1671]Carolus Pascalius,\n[1672]Dandinus, &c.\n\nSUBSECT. VI.\u2014_Shame and Disgrace, Causes_.\n\nShame and disgrace cause most violent passions and bitter pangs. Ob\npudorem et dedecus publicum, ob errorum commissum saepe moventur\ngenerosi animi (Felix Plater, lib. 3. de alienat mentis.) Generous\nminds are often moved with shame, to despair for some public disgrace.\nAnd he, saith Philo, lib. 2. de provid. dei, [1673]that subjects\nhimself to fear, grief, ambition, shame, is not happy, but altogether\nmiserable, tortured with continual labour, care, and misery. It is as\nforcible a batterer as any of the rest: [1674]Many men neglect the\ntumults of the world, and care not for glory, and yet they are afraid\nof infamy, repulse, disgrace, (Tul. offic. l. 1,) they can severely\ncontemn pleasure, bear grief indifferently, but they are quite\n[1675]battered and broken, with reproach and obloquy: (siquidem vita et\nfama pari passu ambulant) and are so dejected many times for some\npublic injury, disgrace, as a box on the ear by their inferior, to be\novercome of their adversary, foiled in the field, to be out in a\nspeech, some foul fact committed or disclosed, &c. that they dare not\ncome abroad all their lives after, but melancholise in corners, and\nkeep in holes. The most generous spirits are most subject to it;\nSpiritus altos frangit et generosos: Hieronymus. Aristotle, because he\ncould not understand the motion of Euripus, for grief and shame drowned\nhimself: Caelius Rodigimus antiquar. lec. lib. 29. cap. 8. Homerus\npudore consumptus, was swallowed up with this passion of shame [1676]\nbecause he could not unfold the fisherman's riddle. Sophocles killed\nhimself, [1677]for that a tragedy of his was hissed off the stage:\nValer. max. lib. 9. cap. 12. Lucretia stabbed herself, and so did\n[1678]Cleopatra, when she saw that she was reserved for a triumph, to\navoid the infamy. Antonius the Roman, [1679]after he was overcome of\nhis enemy, for three days' space sat solitary in the fore-part of the\nship, abstaining from all company, even of Cleopatra herself, and\nafterwards for very shame butchered himself, Plutarch, vita ejus.\nApollonius Rhodius [1680]wilfully banished himself, forsaking his\ncountry, and all his dear friends, because he was out in reciting his\npoems, Plinius, lib. 7. cap. 23. Ajax ran mad, because his arms were\nadjudged to Ulysses. In China 'tis an ordinary thing for such as are\nexcluded in those famous trials of theirs, or should take degrees, for\nshame and grief to lose their wits, [1681]Mat Riccius expedit. ad\nSinas, l. 3. c. 9. Hostratus the friar took that book which Reuclin had\nwrit against him, under the name of Epist. obscurorum virorum, so to\nheart, that for shame and grief he made away with himself, [1682]Jovius\nin elogiis. A grave and learned minister, and an ordinary preacher at\nAlcmar in Holland, was (one day as he walked in the fields for his\nrecreation) suddenly taken with a lax or looseness, and thereupon\ncompelled to retire to the next ditch; but being [1683]surprised at\nunawares, by some gentlewomen of his parish wandering that way, was so\nabashed, that he did never after show his head in public, or come into\nthe pulpit, but pined away with melancholy: (Pet. Forestus med.\nobservat. lib. 10. observat. 12.) So shame amongst other passions can\nplay his prize.\nI know there be many base, impudent, brazenfaced rogues, that will\n[1684] Nulla pallescere culpa, be moved with nothing, take no infamy or\ndisgrace to heart, laugh at all; let them be proved perjured,\nstigmatised, convict rogues, thieves, traitors, lose their ears, be\nwhipped, branded, carted, pointed at, hissed, reviled, and derided with\n[1685]Ballio the Bawd in Plautus, they rejoice at it, Cantores probos;\nbabe and Bombax, what care they? We have too many such in our times,\n\u2014\u2014\u2014Exclamat Melicerta perisse\n\u2014\u2014\u2014Frontem de rebus.[1686]\n\nYet a modest man, one that hath grace, a generous spirit, tender of his\nreputation, will be deeply wounded, and so grievously affected with it,\nthat he had rather give myriads of crowns, lose his life, than suffer\nthe least defamation of honour, or blot in his good name. And if so be\nthat he cannot avoid it, as a nightingale, Que cantando victa moritur,\n(saith [1687]Mizaldus,) dies for shame if another bird sing better, he\nlanguisheth and pineth away in the anguish of his spirit.\n\nSUBSECT. VII.\u2014_Envy, Malice, Hatred, Causes_.\n\nEnvy and malice are two links of this chain, and both, as Guianerius,\nTract. 15. cap. 2, proves out of Galen, 3 Aphorism, com. 22, [1688]\ncause this malady by themselves, especially if their bodies be\notherwise disposed to melancholy. 'Tis Valescus de Taranta, and Felix\nPlaterus' observation, [1689]Envy so gnaws many men's hearts, that they\nbecome altogether melancholy. And therefore belike Solomon, Prov. xiv.\n13, calls it, the rotting of the bones, Cyprian, vulnus occultum;\n[1690]\u2014\u2014\u2014Siculi non invenere tyranni\nMajus tormentum\u2014\u2014\u2014\n\nThe Sicilian tyrants never invented the like torment. It crucifies\ntheir souls, withers their bodies, makes them hollow-eyed, [1691]pale,\nlean, and ghastly to behold, Cyprian, ser. 2. de zelo et livore.\n[1692]As a moth gnaws a garment, so, saith Chrysostom, doth envy\nconsume a man; to be a living anatomy: a skeleton, to be a lean and\n[1693]pale carcass, quickened with a [1694]fiend, Hall in Charact. for\nso often as an envious wretch sees another man prosper, to be enriched,\nto thrive, and be fortunate in the world, to get honours, offices, or\nthe like, he repines and grieves.\n[1695]\u2014\u2014\u2014intabescitque videndo\nSuccessus hominum\u2014suppliciumque suum est.\n\nHe tortures himself if his equal, friend, neighbour, be preferred,\ncommended, do well; if he understand of it, it galls him afresh; and no\ngreater pain can come to him than to hear of another man's well-doing;\n'tis a dagger at his heart every such object. He looks at him as they\nthat fell down in Lucian's rock of honour, with an envious eye, and\nwill damage himself, to do another a mischief: Atque cadet subito, dum\nsuper hoste cadat. As he did in Aesop, lose one eye willingly, that his\nfellow might lose both, or that rich man in [1696]Quintilian that\npoisoned the flowers in his garden, because his neighbour's bees should\nget no more honey from them. His whole life is sorrow, and every word\nhe speaks a satire: nothing fats him but other men's ruins. For to\nspeak in a word, envy is nought else but Tristitia de bonis alienis,\nsorrow for other men's good, be it present, past, or to come: et\ngaudium de adversis, and [1697]joy at their harms, opposite to mercy,\n[1698]which grieves at other men's mischances, and misaffects the body\nin another kind; so Damascen defines it, lib. 2. de orthod. fid.\nThomas, 2. 2. quaest. 36. art. 1. Aristotle, l. 2. Rhet. c. 4. et 10.\nPlato Philebo. Tully, 3. Tusc. Greg. Nic. l. de virt. animae, c. 12.\nBasil, de Invidia. Pindarus Od. 1. ser. 5, and we find it true. 'Tis a\ncommon disease, and almost natural to us, as [1699]Tacitus holds, to\nenvy another man's prosperity. And 'tis in most men an incurable\ndisease. [1700]I have read, saith Marcus Aurelius, Greek, Hebrew,\nChaldee authors; I have consulted with many wise men for a remedy for\nenvy, I could find none, but to renounce all happiness, and to be a\nwretch, and miserable for ever. 'Tis the beginning of hell in this\nlife, and a passion not to be excused. [1701]Every other sin hath some\npleasure annexed to it, or will admit of an excuse; envy alone wants\nboth. Other sins last but for awhile; the gut may be satisfied, anger\nremits, hatred hath an end, envy never ceaseth. Cardan, lib. 2. de sap.\nDivine and humane examples are very familiar; you may run and read\nthem, as that of Saul and David, Cain and Abel, angebat illum non\nproprium peccatum, sed fratris prosperitas, saith Theodoret, it was his\nbrother's good fortune galled him. Rachel envied her sister, being\nbarren, Gen. xxx. Joseph's brethren him, Gen. xxxvii. David had a touch\nof this vice, as he confesseth, [1702]Psal. 37. [1703]Jeremy and\n[1704]Habakkuk, they repined at others' good, but in the end they\ncorrected themselves, Psal. 75, fret not thyself, &c. Domitian spited\nAgricola for his worth, [1705]that a private man should be so much\nglorified. [1706]Cecinna was envied of his fellow-citizens, because he\nwas more richly adorned. But of all others, [1707]women are most weak,\nob pulchritudinem invidae sunt foeminae (Musaeus) aut amat, aut odit,\nnihil est tertium (Granatensis.) They love or hate, no medium amongst\nthem. Implacabiles plerumque laesae mulieres, Agrippina like, [1708]A\nwoman, if she see her neighbour more neat or elegant, richer in tires,\njewels, or apparel, is enraged, and like a lioness sets upon her\nhusband, rails at her, scoffs at her, and cannot abide her; so the\nRoman ladies in Tacitus did at Solonina, Cecinna's wife, [1709]because\nshe had a better horse, and better furniture, as if she had hurt them\nwith it; they were much offended. In like sort our gentlewomen do at\ntheir usual meetings, one repines or scoffs at another's bravery and\nhappiness. Myrsine, an Attic wench, was murdered of her fellows, [1710]\nbecause she did excel the rest in beauty, Constantine, Agricult. l. 11.\nc. 7. Every village will yield such examples.\n\nSUBSECT. VIII.\u2014_Emulation, Hatred, Faction, Desire of Revenge, Causes_.\n\nOut of this root of envy [1711]spring those feral branches of faction,\nhatred, livor, emulation, which cause the like grievances, and are,\nserrae animae, the saws of the soul, [1712]consternationis pleni\naffectus, affections full of desperate amazement; or as Cyprian\ndescribes emulation, it is [1713]a moth of the soul, a consumption, to\nmake another man's happiness his misery, to torture, crucify, and\nexecute himself, to eat his own heart. Meat and drink can do such men\nno good, they do always grieve, sigh, and groan, day and night without\nintermission, their breast is torn asunder: and a little after,\n[1714]Whomsoever he is whom thou dost emulate and envy, he may avoid\nthee, but thou canst neither avoid him nor thyself; wheresoever thou\nart he is with thee, thine enemy is ever in thy breast, thy destruction\nis within thee, thou art a captive, bound hand and foot, as long as\nthou art malicious and envious, and canst not be comforted. It was the\ndevil's overthrow; and whensoever thou art thoroughly affected with\nthis passion, it will be thine. Yet no perturbation so frequent, no\npassion so common.\n[1715]\u039a\u03b1\u1f76 \u03ba\u03b5\u03c1\u03b1\u03bc\u03b5\u1f7a\u03c2 \u03ba\u03b5\u03c1\u03b1\u03bc\u03b5\u1fd6 \u03ba\u03bf\u03c4\u03ad\u03b5\u03b9 \u03ba\u03b1\u1f76 \u03c4\u03b5\u03ba\u03c4\u03bf\u03bd\u03b9 \u03c4\u03ad\u03ba\u03c4\u03c9\u03bd,\n\u039a\u03b1\u1f76 \u03c0\u03c4\u03c9\u03c7\u1f78\u03c2 \u03c0\u03c4\u03c9\u03c7\u1ff7 \u03c6\u03b8\u03bf\u03bd\u03ad\u03b5\u03b9 \u03ba\u03b1\u1f76 \u1f00\u03bf\u03af\u03b4\u03bf\u03c2 \u1f00\u03bf\u03b9\u03b4\u1ff6.\n\n\nA potter emulates a potter:\nOne smith envies another:\n\nA beggar emulates a beggar;\nA singing man his brother.\n\nEvery society, corporation, and private family is full of it, it takes\nhold almost of all sorts of men, from the prince to the ploughman, even\namongst gossips it is to be seen, scarce three in a company but there\nis siding, faction, emulation, between two of them, some simultas, jar,\nprivate grudge, heart-burning in the midst of them. Scarce two\ngentlemen dwell together in the country, (if they be not near kin or\nlinked in marriage) but there is emulation betwixt them and their\nservants, some quarrel or some grudge betwixt their wives or children,\nfriends and followers, some contention about wealth, gentry,\nprecedency, &c., by means of which, like the frog in [1716]Aesop, that\nwould swell till she was as big as an ox, burst herself at last; they\nwill stretch beyond their fortunes, callings, and strive so long that\nthey consume their substance in lawsuits, or otherwise in hospitality,\nfeasting, fine clothes, to get a few bombast titles, for ambitiosa\npaupertate laboramus omnes, to outbrave one another, they will tire\ntheir bodies, macerate their souls, and through contentions or mutual\ninvitations beggar themselves. Scarce two great scholars in an age, but\nwith bitter invectives they fall foul one on the other, and their\nadherents; Scotists, Thomists, Reals, Nominals, Plato and Aristotle,\nGalenists and Paracelsians, &c., it holds in all professions.\nHonest [1717]emulation in studies, in all callings is not to be\ndisliked, 'tis ingeniorum cos, as one calls it, the whetstone of wit,\nthe nurse of wit and valour, and those noble Romans out of this spirit\ndid brave exploits. There is a modest ambition, as Themistocles was\nroused up with the glory of Miltiades; Achilles' trophies moved\nAlexander,\n[1718]Ambire semper stulta confidentia est,\nAmbire nunquam deses arrogantia est.\n\n'Tis a sluggish humour not to emulate or to sue at all, to withdraw\nhimself, neglect, refrain from such places, honours, offices, through\nsloth, niggardliness, fear, bashfulness, or otherwise, to which by his\nbirth, place, fortunes, education, he is called, apt, fit, and well\nable to undergo; but when it is immoderate, it is a plague and a\nmiserable pain. What a deal of money did Henry VIII. and Francis I.\nking of France, spend at that [1719]famous interview? and how many vain\ncourtiers, seeking each to outbrave other, spent themselves, their\nlivelihood and fortunes, and died beggars? [1720]Adrian the Emperor was\nso galled with it, that he killed all his equals; so did Nero. This\npassion made [1721]Dionysius the tyrant banish Plato and Philoxenus the\npoet, because they did excel and eclipse his glory, as he thought; the\nRomans exile Coriolanus, confine Camillus, murder Scipio; the Greeks by\nostracism to expel Aristides, Nicias, Alcibiades, imprison Theseus,\nmake away Phocion, &c. When Richard I. and Philip of France were fellow\nsoldiers together, at the siege of Acon in the Holy Land, and Richard\nhad approved himself to be the more valiant man, insomuch that all\nmen's eyes were upon him, it so galled Philip, Francum urebat Regis\nvictoria, saith mine [1722]author, tam aegre ferebat Richardi gloriam,\nut carpere dicta, calumniari facta; that he cavilled at all his\nproceedings, and fell at length to open defiance; he could contain no\nlonger, but hasting home, invaded his territories, and professed open\nwar. Hatred stirs up contention, Prov. x. 12, and they break out at\nlast into immortal enmity, into virulency, and more than Vatinian hate\nand rage; [1723]they persecute each other, their friends, followers,\nand all their posterity, with bitter taunts, hostile wars, scurrile\ninvectives, libels, calumnies, fire, sword, and the like, and will not\nbe reconciled. Witness that Guelph and Ghibelline faction in Italy;\nthat of the Adurni and Fregosi in Genoa; that of Cneius Papirius, and\nQuintus Fabius in Rome; Caesar and Pompey; Orleans and Burgundy in\nFrance; York and Lancaster in England: yea, this passion so\nrageth[1724]many times, that it subverts not men only, and families,\nbut even populous cities. [1725]Carthage and Corinth can witness as\nmuch, nay, flourishing kingdoms are brought into a wilderness by it.\nThis hatred, malice, faction, and desire of revenge, invented first all\nthose racks and wheels, strappadoes, brazen bulls, feral engines,\nprisons, inquisitions, severe laws to macerate and torment one another.\nHow happy might we be, and end our time with blessed days and sweet\ncontent, if we could contain ourselves, and, as we ought to do, put up\ninjuries, learn humility, meekness, patience, forget and forgive, as in\n[1726]God's word we are enjoined, compose such final controversies\namongst ourselves, moderate our passions in this kind, and think better\nof others, as [1727]Paul would have us, than of ourselves: be of like\naffection one towards another, and not avenge ourselves, but have peace\nwith all men. But being that we are so peevish and perverse, insolent\nand proud, so factious and seditious, so malicious and envious; we do\ninvicem angariare, maul and vex one another, torture, disquiet, and\nprecipitate ourselves into that gulf of woes and cares, aggravate our\nmisery and melancholy, heap upon us hell and eternal damnation.\n\nSUBSECT. IX.\u2014_Anger, a Cause_.\n\nAnger, a perturbation, which carries the spirits outwards, preparing\nthe body to melancholy, and madness itself: Ira furor brevis est, anger\nis temporary madness; and as [1728]Picolomineus accounts it, one of the\nthree most violent passions. [1729]Areteus sets it down for an especial\ncause (so doth Seneca, ep. 18. l. 1,) of this malady. [1730]Magninus\ngives the reason, Ex frequenti ira supra modum calefiunt; it overheats\ntheir bodies, and if it be too frequent, it breaks out into manifest\nmadness, saith St. Ambrose. 'Tis a known saying, Furor fit Iaesa\nsaepius palienlia, the most patient spirit that is, if he be often\nprovoked, will be incensed to madness; it will make a devil of a saint:\nand therefore Basil (belike) in his Homily de Ira, calls it tenebras\nrationis, morbum animae, et daemonem pessimum; the darkening of our\nunderstanding, and a bad angel. [1731]Lucian, in Abdicato, tom. 1, will\nhave this passion to work this effect, especially in old men and women.\nAnger and calumny (saith he) trouble them at first, and after a while\nbreak out into madness: many things cause fury in women, especially if\nthey love or hate overmuch, or envy, be much grieved or angry; these\nthings by little and little lead them on to this malady. From a\ndisposition they proceed to an habit, for there is no difference\nbetween a mad man, and an angry man, in the time of his fit; anger, as\nLactantius describes it, L. de Ira Dei, ad Donatum, c. 5, is\n[1732]saeva animi tempestas, &c., a cruel tempest of the mind; making\nhis eye sparkle fire, and stare, teeth gnash in his head, his tongue\nstutter, his face pale, or red, and what more filthy imitation can be\nof a mad man?\n[1733]Ora tument ira, fervescunt sanguine venae,\nLumina Gorgonio saevius angue micant.\n\nThey are void of reason, inexorable, blind, like beasts and monsters\nfor the time, say and do they know not what, curse, swear, rail, fight,\nand what not? How can a mad man do more? as he said in the comedy,\n[1734] Iracundia non sum apud me, I am not mine own man. If these fits\nbe immoderate, continue long, or be frequent, without doubt they\nprovoke madness. Montanus, consil. 21, had a melancholy Jew to his\npatient, he ascribes this for a principal cause: Irascebatur levibus de\ncausis, he was easily moved to anger. Ajax had no other beginning of\nhis madness; and Charles the Sixth, that lunatic French king, fell into\nthis misery, out of the extremity of his passion, desire of revenge and\nmalice, [1735]incensed against the duke of Britain, he could neither\neat, drink, nor sleep for some days together, and in the end, about the\ncalends of July, 1392, he became mad upon his horseback, drawing his\nsword, striking such as came near him promiscuously, and so continued\nall the days of his life, Aemil., lib. 10. Gal. hist. Aegesippus de\nexid. urbis Hieros, l. 1. c. 37, hath such a story of Herod, that out\nof an angry fit, became mad, [1736]leaping out of his bed, he killed\nJossippus, and played many such bedlam pranks, the whole court could\nnot rule him for a long time after: sometimes he was sorry and\nrepented, much grieved for that he had done, Postquam deferbuit ira, by\nand by outrageous again. In hot choleric bodies, nothing so soon\ncauseth madness, as this passion of anger, besides many other diseases,\nas Pelesius observes, cap. 21. l. 1. de hum. affect. causis; Sanguinem\nimminuit, fel auget: and as [1737]Valesius controverts, Med. controv.,\nlib. 5. contro. 8, many times kills them quite out. If this were the\nworst of this passion, it were more tolerable, [1738]but it ruins and\nsubverts whole towns, [1739]cities, families, and kingdoms; Nulla\npestis humano generi pluris stetit, saith Seneca, de Ira, lib. 1. No\nplague hath done mankind so much harm. Look into our histories, and you\nshall almost meet with no other subject, but what a company [1740]of\nharebrains have done in their rage. We may do well therefore to put\nthis in our procession amongst the rest; From all blindness of heart,\nfrom pride, vainglory, and hypocrisy, from envy, hatred and malice,\nanger, and all such pestiferous perturbations, good Lord deliver us.\n\nSUBSECT. X.\u2014_Discontents, Cares, Miseries, &c. Causes_.\n\nDiscontents, cares, crosses, miseries, or whatsoever it is, that shall\ncause any molestation of spirits, grief, anguish, and perplexity, may\nwell be reduced to this head, (preposterously placed here in some men's\njudgments they may seem,) yet in that Aristotle in his [1741]Rhetoric\ndefines these cares, as he doth envy, emulation, &c. still by grief, I\nthink I may well rank them in this irascible row; being that they are\nas the rest, both causes and symptoms of this disease, producing the\nlike inconveniences, and are most part accompanied with anguish and\npain. The common etymology will evince it, Cura quasi cor uro, Dementes\ncurae, insomnes curae, damnosae curae, tristes, mordaces, carnifices,\n&c. biting, eating, gnawing, cruel, bitter, sick, sad, unquiet, pale,\ntetric, miserable, intolerable cares, as the poets [1742]call them,\nworldly cares, and are as many in number as the sea sands. [1743]Galen,\nFernelius, Felix Plater, Valescus de Taranta, &c., reckon afflictions,\nmiseries, even all these contentions, and vexations of the mind, as\nprincipal causes, in that they take away sleep, hinder concoction, dry\nup the body, and consume the substance of it. They are not so many in\nnumber, but their causes be as divers, and not one of a thousand free\nfrom them, or that can vindicate himself, whom that Ate dea,\n[1744]Per hominum capita molliter ambulans,\nPlantas pedum teneras habens:\n\nOver men's heads walking aloft,\nWith tender feet treading so soft,\n\nHomer's Goddess Ate hath not involved into this discontented\n[1745]rank, or plagued with some misery or other. Hyginus, fab. 220, to\nthis purpose hath a pleasant tale. Dame Cura by chance went over a\nbrook, and taking up some of the dirty slime, made an image of it;\nJupiter eftsoons coming by, put life to it, but Cura and Jupiter could\nnot agree what name to give him, or who should own him; the matter was\nreferred to Saturn as judge; he gave this arbitrement: his name shall\nbe Homo ab humo, Cura eum possideat quamdiu vivat, Care shall have him\nwhilst he lives, Jupiter his soul, and Tellus his body when he dies.\nBut to leave tales. A general cause, a continuate cause, an inseparable\naccident, to all men, is discontent, care, misery; were there no other\nparticular affliction (which who is free from?) to molest a man in this\nlife, the very cogitation of that common misery were enough to\nmacerate, and make him weary of his life; to think that he can never be\nsecure, but still in danger, sorrow, grief, and persecution. For to\nbegin at the hour of his birth, as [1746]Pliny doth elegantly describe\nit, he is born naked, and falls [1747]a whining at the very first: he\nis swaddled, and bound up like a prisoner, cannot help himself, and so\nhe continues to his life's end. Cujusque ferae pabulum, saith\n[1748]Seneca, impatient of heat and cold, impatient of labour,\nimpatient of idleness, exposed to fortune's contumelies. To a naked\nmariner Lucretius compares him, cast on shore by shipwreck, cold and\ncomfortless in an unknown land: [1749]no estate, age, sex, can secure\nhimself from this common misery. A man that is born of a woman is of\nshort continuance, and full of trouble, Job xiv. 1, 22. And while his\nflesh is upon him he shall be sorrowful, and while his soul is in him\nit shall mourn. All his days are sorrow and his travels griefs: his\nheart also taketh not rest in the night. Eccles. ii. 23, and ii. 11.\nAll that is in it is sorrow and vexation of spirit. [1750]Ingress,\nprogress, regress, egress, much alike: blindness seizeth on us in the\nbeginning, labour in the middle, grief in the end, error in all. What\nday ariseth to us without some grief, care, or anguish? Or what so\nsecure and pleasing a morning have we seen, that hath not been overcast\nbefore the evening? One is miserable, another ridiculous, a third\nodious. One complains of this grievance, another of that. Aliquando\nnervi, aliquando pedes vexant, (Seneca) nunc distillatio, nunc epatis\nmorbus; nunc deest, nunc superest sanguis: now the head aches, then the\nfeet, now the lungs, then the liver, &c. Huic sensus exuberat, sed est\npudori degener sanguis, &c. He is rich, but base born; he is noble, but\npoor; a third hath means, but he wants health peradventure, or wit to\nmanage his estate; children vex one, wife a second, &c. Nemo facile cum\nconditione sua concordat, no man is pleased with his fortune, a pound\nof sorrow is familiarly mixed with a dram of content, little or no joy,\nlittle comfort, but [1751]everywhere danger, contention, anxiety, in\nall places: go where thou wilt, and thou shalt find discontents, cares,\nwoes, complaints, sickness, diseases, encumbrances, exclamations: If\nthou look into the market, there (saith [1752] Chrysostom) is brawling\nand contention; if to the court, there knavery and flattery, &c.; if to\na private man's house, there's cark and care, heaviness, &c. As he said\nof old,\n[1753]Nil homine in terra spirat miserum magis alma?\n\nNo creature so miserable as man, so generally molested, [1754]in\nmiseries of body, in miseries of mind, miseries of heart, in miseries\nasleep, in miseries awake, in miseries wheresoever he turns, as Bernard\nfound, Nunquid tentatio est vita humana super terram? A mere temptation\nis our life, (Austin, confess. lib. 10. cap. 28,) catena perpetuorum\nmalorum, et quis potest molestias et difficultates pati? Who can endure\nthe miseries of it? [1755]In prosperity we are insolent and\nintolerable, dejected in adversity, in all fortunes foolish and\nmiserable. [1756]In adversity I wish for prosperity, and in prosperity\nI am afraid of adversity. What mediocrity may be found? Where is no\ntemptation? What condition of life is free? [1757]Wisdom hath labour\nannexed to it, glory, envy; riches and cares, children and\nencumbrances, pleasure and diseases, rest and beggary, go together: as\nif a man were therefore born (as the Platonists hold) to be punished in\nthis life for some precedent sins. Or that, as [1758]Pliny complains,\nNature may be rather accounted a stepmother, than a mother unto us, all\nthings considered: no creature's life so brittle, so full of fear, so\nmad, so furious; only man is plagued with envy, discontent, griefs,\ncovetousness, ambition, superstition. Our whole life is an Irish sea,\nwherein there is nought to be expected but tempestuous storms and\ntroublesome waves, and those infinite,\n[1759]Tantum malorum pelagus aspicio,\nUt non sit inde enatandi copia,\n\nno halcyonian times, wherein a man can hold himself secure, or agree\nwith his present estate; but as Boethius infers, [1760]there is\nsomething in every one of us which before trial we seek, and having\ntried abhor: [1761] we earnestly wish, and eagerly covet, and are\neftsoons weary of it. Thus between hope and fear, suspicions, angers,\n[1762]Inter spemque metumque, timores inter et iras, betwixt falling\nin, falling out, &c., we bangle away our best days, befool out our\ntimes, we lead a contentious, discontent, tumultuous, melancholy,\nmiserable life; insomuch, that if we could foretell what was to come,\nand it put to our choice, we should rather refuse than accept of this\npainful life. In a word, the world itself is a maze, a labyrinth of\nerrors, a desert, a wilderness, a den of thieves, cheaters, &c., full\nof filthy puddles, horrid rocks, precipitiums, an ocean of adversity,\nan heavy yoke, wherein infirmities and calamities overtake, and follow\none another, as the sea waves; and if we scape Scylla, we fall foul on\nCharybdis, and so in perpetual fear, labour, anguish, we run from one\nplague, one mischief, one burden to another, duram servientes\nservitutem, and you may as soon separate weight from lead, heat from\nfire, moistness from water, brightness from the sun, as misery,\ndiscontent, care, calamity, danger, from a man. Our towns and cities\nare but so many dwellings of human misery. In which grief and sorrow\n([1763]as he right well observes out of Solon) innumerable troubles,\nlabours of mortal men, and all manner of vices, are included, as in so\nmany pens. Our villages are like molehills, and men as so many emmets,\nbusy, busy still, going to and fro, in and out, and crossing one\nanother's projects, as the lines of several sea-cards cut each other in\na globe or map. Now light and merry, but ([1764]as one follows it)\nby-and-by sorrowful and heavy; now hoping, then distrusting; now\npatient, tomorrow crying out; now pale, then red; running, sitting,\nsweating, trembling, halting, &c. Some few amongst the rest, or perhaps\none of a thousand, may be Pullus Jovis, in the world's esteem, Gallinae\nfilius albae, an happy and fortunate man, ad invidiam felix, because\nrich, fair, well allied, in honour and office; yet peradventure ask\nhimself, and he will say, that of all others [1765]he is most miserable\nand unhappy. A fair shoe, Hic soccus novus, elegans, as he [1766]said,\nsed nescis ubi urat, but thou knowest not where it pincheth. It is not\nanother man's opinion can make me happy: but as [1767]Seneca well hath\nit, He is a miserable wretch that doth not account himself happy,\nthough he be sovereign lord of a world: he is not happy, if he think\nhimself not to be so; for what availeth it what thine estate is, or\nseem to others, if thou thyself dislike it? A common humour it is of\nall men to think well of other men's fortunes, and dislike their own:\n[1768]Cui placet alterius, sua nimirum est odio sors; but [1769]qui fit\nMecoenas, &c., how comes it to pass, what's the cause of it? Many men\nare of such a perverse nature, they are well pleased with nothing,\n(saith [1770] Theodoret,) neither with riches nor poverty, they\ncomplain when they are well and when they are sick, grumble at all\nfortunes, prosperity and adversity; they are troubled in a cheap year,\nin a barren, plenty or not plenty, nothing pleaseth them, war nor\npeace, with children, nor without. This for the most part is the humour\nof us all, to be discontent, miserable, and most unhappy, as we think\nat least; and show me him that is not so, or that ever was otherwise.\nQuintus Metellus his felicity is infinitely admired amongst the Romans,\ninsomuch that as [1771]Paterculus mentioneth of him, you can scarce\nfind of any nation, order, age, sex, one for happiness to be compared\nunto him: he had, in a word, Bona animi, corporis et fortunae, goods of\nmind, body, and fortune, so had P. Mutianus, [1772]Crassus. Lampsaca,\nthat Lacedaemonian lady, was such another in [1773]Pliny's conceit, a\nking's wife, a king's mother, a king's daughter: and all the world\nesteemed as much of Polycrates of Samos. The Greeks brag of their\nSocrates, Phocion, Aristides; the Psophidians in particular of their\nAglaus, Omni vita felix, ab omni periculo immunis (which by the way\nPausanias held impossible;) the Romans of their [1774] Cato, Curius,\nFabricius, for their composed fortunes, and retired estates, government\nof passions, and contempt of the world: yet none of all these were\nhappy, or free from discontent, neither Metellus, Crassus, nor\nPolycrates, for he died a violent death, and so did Cato; and how much\nevil doth Lactantius and Theodoret speak of Socrates, a weak man, and\nso of the rest. There is no content in this life, but as [1775]he said,\nAll is vanity and vexation of spirit; lame and imperfect. Hadst thou\nSampson's hair, Milo's strength, Scanderbeg's arm, Solomon's wisdom,\nAbsalom's beauty, Croesus' wealth, Pasetis obulum, Caesar's valour,\nAlexander's spirit, Tully's or Demosthenes' eloquence, Gyges' ring,\nPerseus' Pegasus, and Gorgon's head, Nestor's years to come, all this\nwould not make thee absolute; give thee content, and true happiness in\nthis life, or so continue it. Even in the midst of all our mirth,\njollity, and laughter, is sorrow and grief, or if there be true\nhappiness amongst us, 'tis but for a time,\n[1776]Desinat in piscem mulier formosa superne:\n\nA handsome woman with a fish's tail,\n\na fair morning turns to a lowering afternoon. Brutus and Cassius, once\nrenowned, both eminently happy, yet you shall scarce find two (saith\nPaterculus) quos fortuna maturius destiturit, whom fortune sooner\nforsook. Hannibal, a conqueror all his life, met with his match, and\nwas subdued at last, Occurrit forti, qui mage fortis erit. One is\nbrought in triumph, as Caesar into Rome, Alcibiades into Athens,\ncoronis aureis donatus, crowned, honoured, admired; by-and-by his\nstatues demolished, he hissed out, massacred, &c. [1777]Magnus\nGonsalva, that famous Spaniard, was of the prince and people at first\nhonoured, approved; forthwith confined and banished. Admirandas\nactiones; graves plerunque sequuntur invidiae, et acres calumniae: 'tis\nPolybius his observation, grievous enmities, and bitter calumnies,\ncommonly follow renowned actions. One is born rich, dies a beggar;\nsound today, sick tomorrow; now in most flourishing estate, fortunate\nand happy, by-and-by deprived of his goods by foreign enemies, robbed\nby thieves, spoiled, captivated, impoverished, as they of [1778]Rabbah\nput under iron saws, and under iron harrows, and under axes of iron,\nand cast into the tile kiln,\n[1779]Quid me felicem toties jactastis amici,\nQui cecidit, stabili non erat ille gradu.\n\nHe that erst marched like Xerxes with innumerable armies, as rich as\nCroesus, now shifts for himself in a poor cock-boat, is bound in iron\nchains, with Bajazet the Turk, and a footstool with Aurelian, for a\ntyrannising conqueror to trample on. So many casualties there are, that\nas Seneca said of a city consumed with fire, Una dies interest inter\nmaximum civitatem et nullam, one day betwixt a great city and none: so\nmany grievances from outward accidents, and from ourselves, our own\nindiscretion, inordinate appetite, one day betwixt a man and no man.\nAnd which is worse, as if discontents and miseries would not come fast\nenough upon us: homo homini daemon, we maul, persecute, and study how\nto sting, gall, and vex one another with mutual hatred, abuses,\ninjuries; preying upon and devouring as so many, [1780]ravenous birds;\nand as jugglers, panders, bawds, cozening one another; or raging as\n[1781]wolves, tigers, and devils, we take a delight to torment one\nanother; men are evil, wicked, malicious, treacherous, and\n[1782]naught, not loving one another, or loving themselves, not\nhospitable, charitable, nor sociable as they ought to be, but\ncounterfeit, dissemblers, ambidexters, all for their own ends,\nhard-hearted, merciless, pitiless, and to benefit themselves, they care\nnot what mischief they procure to others. [1783]Praxinoe and Gorgo in\nthe poet, when they had got in to see those costly sights, they then\ncried bene est, and would thrust out all the rest: when they are rich\nthemselves, in honour, preferred, full, and have even that they would,\nthey debar others of those pleasures which youth requires, and they\nformerly have enjoyed. He sits at table in a soft chair at ease, but he\ndoth remember in the mean time that a tired waiter stands behind him,\nan hungry fellow ministers to him full, he is athirst that gives him\ndrink (saith [1784]Epictetus) and is silent whilst he speaks his\npleasure: pensive, sad, when he laughs. Pleno se proluit auro: he\nfeasts, revels, and profusely spends, hath variety of robes, sweet\nmusic, ease, and all the pleasure the world can afford, whilst many an\nhunger-starved poor creature pines in the street, wants clothes to\ncover him, labours hard all day long, runs, rides for a trifle, fights\nperadventure from sun to sun, sick and ill, weary, full of pain and\ngrief, is in great distress and sorrow of heart. He loathes and scorns\nhis inferior, hates or emulates his equal, envies his superior, insults\nover all such as are under him, as if he were of another species, a\ndemigod, not subject to any fall, or human infirmities. Generally they\nlove not, are not beloved again: they tire out others' bodies with\ncontinual labour, they themselves living at ease, caring for none else,\nsibi nati; and are so far many times from putting to their helping\nhand, that they seek all means to depress, even most worthy and well\ndeserving, better than themselves, those whom they are by the laws of\nnature bound to relieve and help, as much as in them lies, they will\nlet them caterwaul, starve, beg, and hang, before they will any ways\n(though it be in their power) assist or ease: [1785]so unnatural are\nthey for the most part, so unregardful; so hard-hearted, so churlish,\nproud, insolent, so dogged, of so bad a disposition. And being so\nbrutish, so devilishly bent one towards another, how is it possible but\nthat we should be discontent of all sides, full of cares, woes, and\nmiseries?\nIf this be not a sufficient proof of their discontent and misery,\nexamine every condition and calling apart. Kings, princes, monarchs,\nand magistrates seem to be most happy, but look into their estate, you\nshall [1786]find them to be most encumbered with cares, in perpetual\nfear, agony, suspicion, jealousy: that, as [1787]he said of a crown, if\nthey knew but the discontents that accompany it, they would not stoop\nto take it up. Quem mihi regent dabis (saith Chrysostom) non curis\nplenum? What king canst thou show me, not full of cares? [1788]Look not\non his crown, but consider his afflictions; attend not his number of\nservants, but multitude of crosses. Nihil aliud potestas culminis, quam\ntempestas mentis, as Gregory seconds him; sovereignty is a tempest of\nthe soul: Sylla like they have brave titles, but terrible fits:\nsplendorem titulo, cruciatum animo: which made [1789]Demosthenes vow,\nsi vel ad tribunal, vel ad interitum duceretur: if to be a judge, or to\nbe condemned, were put to his choice, he would be condemned. Rich men\nare in the same predicament; what their pains are, stulti nesciunt,\nipsi sentiunt: they feel, fools perceive not, as I shall prove\nelsewhere, and their wealth is brittle, like children's rattles: they\ncome and go, there is no certainty in them: those whom they elevate,\nthey do as suddenly depress, and leave in a vale of misery. The middle\nsort of men are as so many asses to bear burdens; or if they be free,\nand live at ease, they spend themselves, and consume their bodies and\nfortunes with luxury and riot, contention, emulation, &c. The poor I\nreserve for another [1790]place and their discontents.\nFor particular professions, I hold as of the rest, there's no content\nor security in any; on what course will you pitch, how resolve? to be a\ndivine, 'tis contemptible in the world's esteem; to be a lawyer, 'tis\nto be a wrangler; to be a physician, [1791]pudet lotii, 'tis loathed; a\nphilosopher, a madman; an alchemist, a beggar; a poet, esurit, an\nhungry jack; a musician, a player; a schoolmaster, a drudge; an\nhusbandman, an emmet; a merchant, his gains are uncertain; a\nmechanician, base; a chirurgeon, fulsome; a tradesman, a [1792]liar; a\ntailor, a thief; a serving-man, a slave; a soldier, a butcher; a smith,\nor a metalman, the pot's never from his nose; a courtier a parasite, as\nhe could find no tree in the wood to hang himself; I can show no state\nof life to give content. The like you may say of all ages; children\nlive in a perpetual slavery, still under that tyrannical government of\nmasters; young men, and of riper years, subject to labour, and a\nthousand cares of the world, to treachery, falsehood, and cozenage,\n[1793]\u2014\u2014\u2014Incedit per ignes,\nSuppositos cineri doloso,\n\n\u2014\u2014\u2014you incautious tread\nOn fires, with faithless ashes overhead.\n\n[1794]old are full of aches in their bones, cramps and convulsions,\nsilicernia, dull of hearing, weak sighted, hoary, wrinkled, harsh, so\nmuch altered as that they cannot know their own face in a glass, a\nburthen to themselves and others, after 70 years, all is sorrow (as\nDavid hath it), they do not live but linger. If they be sound, they\nfear diseases; if sick, weary of their lives: Non est vivere, sed\nvalere vita. One complains of want, a second of servitude,\n[1795]another of a secret or incurable disease; of some deformity of\nbody, of some loss, danger, death of friends, shipwreck, persecution,\nimprisonment, disgrace, repulse, [1796] contumely, calumny, abuse,\ninjury, contempt, ingratitude, unkindness, scoffs, flouts, unfortunate\nmarriage, single life, too many children, no children, false servants,\nunhappy children, barrenness, banishment, oppression, frustrate hopes\nand ill-success, &c.\n[1797]Talia de genere hoc adeo sunt multa, loquacem ut\nDelassare valent Fabium.\u2014\u2014\u2014\n\nBut, every various instance to repeat,\nWould tire even Fabius of incessant prate.\n\nTalking Fabius will be tired before he can tell half of them; they are\nthe subject of whole volumes, and shall (some of them) be more\nopportunely dilated elsewhere. In the meantime thus much I may say of\nthem, that generally they crucify the soul of man, [1798]attenuate our\nbodies, dry them, wither them, shrivel them up like old apples, make\nthem as so many anatomies ([1799]ossa atque pellis est totus, ita curis\nmacet) they cause tempus foedum et squalidum, cumbersome days,\ningrataque tempora, slow, dull, and heavy times: make us howl, roar,\nand tear our hairs, as sorrow did in [1800]Cebes' table, and groan for\nthe very anguish of our souls. Our hearts fail us as David's did, Psal.\nxl. 12, for innumerable troubles that compassed him; and we are ready\nto confess with Hezekiah, Isaiah lviii. 17, behold, for felicity I had\nbitter grief; to weep with Heraclitus, to curse the day of our birth\nwith Jeremy, xx. 14, and our stars with Job: to hold that axiom of\nSilenus, [1801]better never to have been born, and the best next of\nall, to die quickly: or if we must live, to abandon the world, as Timon\ndid; creep into caves and holes, as our anchorites; cast all into the\nsea, as Crates Thebanus; or as Theombrotus Ambrociato's 400 auditors,\nprecipitate ourselves to be rid of these miseries.\n\nSUBSECT. XI.\u2014_Concupiscible Appetite, as Desires, Ambition, Causes_.\n\nThese concupiscible and irascible appetites are as the two twists of a\nrope, mutually mixed one with the other, and both twining about the\nheart: both good, as Austin, holds, l. 14. c. 9. de civ. Dei, [1802]if\nthey be moderate; both pernicious if they be exorbitant. This\nconcupiscible appetite, howsoever it may seem to carry with it a show\nof pleasure and delight, and our concupiscences most part affect us\nwith content and a pleasing object, yet if they be in extremes, they\nrack and wring us on the other side. A true saying it is, Desire hath\nno rest; is infinite in itself, endless; and as [1803]one calls it, a\nperpetual rack, [1804]or horse-mill, according to Austin, still going\nround as in a ring. They are not so continual, as divers, felicius\natomos denumerare possem, saith [1805]Bernard, quam motus cordis; nunc\nhaec, nunc illa cogito, you may as well reckon up the motes in the sun\nas them. [1806]It extends itself to everything, as Guianerius will have\nit, that is superfluously sought after:' or to any [1807]fervent\ndesire, as Fernelius interprets it; be it in what kind soever, it\ntortures if immoderate, and is (according to [1808] Plater and others)\nan especial cause of melancholy. Multuosis concupiscentiis dilaniantur\ncogitationes meae, [1809]Austin confessed, that he was torn a pieces\nwith his manifold desires: and so doth [1810] Bernard complain, that he\ncould not rest for them a minute of an hour: this I would have, and\nthat, and then I desire to be such and such. 'Tis a hard matter\ntherefore to confine them, being they are so various and many,\nimpossible to apprehend all. I will only insist upon some few of the\nchief, and most noxious in their kind, as that exorbitant appetite and\ndesire of honour, which we commonly call ambition; love of money, which\nis covetousness, and that greedy desire of gain: self-love, pride, and\ninordinate desire of vainglory or applause, love of study in excess;\nlove of women (which will require a just volume of itself), of the\nother I will briefly speak, and in their order.\nAmbition, a proud covetousness, or a dry thirst of honour, a great\ntorture of the mind, composed of envy, pride, and covetousness, a\ngallant madness, one [1811]defines it a pleasant poison, Ambrose, a\ncanker of the soul, an hidden plague: [1812]Bernard, a secret poison,\nthe father of livor, and mother of hypocrisy, the moth of holiness, and\ncause of madness, crucifying and disquieting all that it takes hold of.\n[1813]Seneca calls it, rem solicitam, timidam, vanam, ventosam, a windy\nthing, a vain, solicitous, and fearful thing. For commonly they that,\nlike Sisyphus, roll this restless stone of ambition, are in a perpetual\nagony, still [1814] perplexed, semper taciti, tritesque recedunt\n(Lucretius), doubtful, timorous, suspicious, loath to offend in word or\ndeed, still cogging and colloguing, embracing, capping, cringing,\napplauding, flattering, fleering, visiting, waiting at men's doors,\nwith all affability, counterfeit honesty and humility. [1815]If that\nwill not serve, if once this humour (as [1816]Cyprian describes it)\npossess his thirsty soul, ambitionis salsugo ubi bibulam animam\npossidet, by hook and by crook he will obtain it, and from his hole he\nwill climb to all honours and offices, if it be possible for him to get\nup, flattering one, bribing another, he will leave no means unessay'd\nto win all. [1817]It is a wonder to see how slavishly these kind of men\nsubject themselves, when they are about a suit, to every inferior\nperson; what pains they will take, run, ride, cast, plot, countermine,\nprotest and swear, vow, promise, what labours undergo, early up, down\nlate; how obsequious and affable they are, how popular and courteous,\nhow they grin and fleer upon every man they meet; with what feasting\nand inviting, how they spend themselves and their fortunes, in seeking\nthat many times, which they had much better be without; as [1818]Cyneas\nthe orator told Pyrrhus: with what waking nights, painful hours,\nanxious thoughts, and bitterness of mind, inter spemque metumque,\ndistracted and tired, they consume the interim of their time. There can\nbe no greater plague for the present. If they do obtain their suit,\nwhich with such cost and solicitude they have sought, they are not so\nfreed, their anxiety is anew to begin, for they are never satisfied,\nnihil aliud nisi imperium spirant, their thoughts, actions, endeavours\nare all for sovereignty and honour, like [1819]Lues Sforza that huffing\nDuke of Milan, a man of singular wisdom, but profound ambition, born to\nhis own, and to the destruction of Italy, though it be to their own\nruin, and friends' undoing, they will contend, they may not cease, but\nas a dog in a wheel, a bird in a cage, or a squirrel in a chain, so\n[1820]Budaeus compares them; [1821]they climb and climb still, with\nmuch labour, but never make an end, never at the top. A knight would be\na baronet, and then a lord, and then a viscount, and then an earl, &c.;\na doctor, a dean, and then a bishop; from tribune to praetor; from\nbailiff to major; first this office, and then that; as Pyrrhus in\n[1822]Plutarch, they will first have Greece, then Africa, and then\nAsia, and swell with Aesop's frog so long, till in the end they burst,\nor come down with Sejanus, ad Gemonias scalas, and break their own\nnecks; or as Evangelus the piper in Lucian, that blew his pipe so long,\ntill he fell down dead. If he chance to miss, and have a canvass, he is\nin a hell on the other side; so dejected, that he is ready to hang\nhimself, turn heretic, Turk, or traitor in an instant. Enraged against\nhis enemies, he rails, swears, fights, slanders, detracts, envies,\nmurders: and for his own part, si appetitum explere non potest, furore\ncorripitur; if he cannot satisfy his desire (as [1823]Bodine writes) he\nruns mad. So that both ways, hit or miss, he is distracted so long as\nhis ambition lasts, he can look for no other but anxiety and care,\ndiscontent and grief in the meantime, [1824]madness itself, or violent\ndeath in the end. The event of this is common to be seen in populous\ncities, or in princes' courts, for a courtier's life (as Budaeus\ndescribes it) is a [1825]gallimaufry of ambition, lust, fraud,\nimposture, dissimulation, detraction, envy, pride; [1826]the court, a\ncommon conventicle of flatterers, time-servers, politicians, &c.; or as\n[1827] Anthony Perez will, the suburbs of hell itself. If you will see\nsuch discontented persons, there you shall likely find them. [1828]And\nwhich he observed of the markets of old Rome,\nQui perjurum convenire vult hominem, mitto in Comitium;\nQui mendacem et gloriosum, apud Cluasinae sacrum;\nDites, damnosos maritos, sub basilica quaerito, &c.\n\nPerjured knaves, knights of the post, liars, crackers, bad husbands,\n&c. keep their several stations; they do still, and always did in every\ncommonwealth.\n\nSUBSECT. XII.\u2014_\u03a6\u03b9\u03bb\u03b1\u03c1\u03b3\u03c5\u03c1\u03af\u03b1, Covetousness, a Cause_.\n\nPlutarch, in his [1829]book whether the diseases of the body be more\ngrievous than those of the soul, is of opinion, if you will examine all\nthe causes of our miseries in this life, you shall find them most part\nto have had their beginning from stubborn anger, that furious desire of\ncontention, or some unjust or immoderate affection, as covetousness,\n&c. From whence are wars and contentions amongst you? [1830]St. James\nasks: I will add usury, fraud, rapine, simony, oppression, lying,\nswearing, bearing false witness, &c. are they not from this fountain of\ncovetousness, that greediness in getting, tenacity in keeping,\nsordidity in spending; that they are so wicked, [1831]unjust against\nGod, their neighbour, themselves; all comes hence. The desire of money\nis the root of all evil, and they that lust after it, pierce themselves\nthrough with many sorrows, 1 Tim. vi. 10. Hippocrates therefore in his\nEpistle to Crateva, an herbalist, gives him this good counsel, that if\nit were possible, [1832] amongst other herbs, he should cut up that\nweed of covetousness by the roots, that there be no remainder left, and\nthen know this for a certainty, that together with their bodies, thou\nmayst quickly cure all the diseases of their minds. For it is indeed\nthe pattern, image, epitome of all melancholy, the fountain of many\nmiseries, much discontented care and woe; this inordinate, or\nimmoderate desire of gain, to get or keep money, as [1833]Bonaventure\ndefines it: or, as Austin describes it, a madness of the soul, Gregory\na torture; Chrysostom, an insatiable drunkenness; Cyprian, blindness,\nspeciosum supplicium, a plague subverting kingdoms, families, an\n[1834]incurable disease; Budaeus, an ill habit, [1835]yielding to no\nremedies: neither Aesculapius nor Plutus can cure them: a continual\nplague, saith Solomon, and vexation of spirit, another hell. I know\nthere be some of opinion, that covetous men are happy, and worldly,\nwise, that there is more pleasure in getting of wealth than in\nspending, and no delight in the world like unto it. 'Twas [1836]Bias'\nproblem of old, With what art thou not weary? with getting money. What\nis most delectable? to gain. What is it, trow you, that makes a poor\nman labour all his lifetime, carry such great burdens, fare so hardly,\nmacerate himself, and endure so much misery, undergo such base offices\nwith so great patience, to rise up early, and lie down late, if there\nwere not an extraordinary delight in getting and keeping of money? What\nmakes a merchant that hath no need, satis superque domi, to range all\nover the world, through all those intemperate [1837]Zones of heat and\ncold; voluntarily to venture his life, and be content with such\nmiserable famine, nasty usage, in a stinking ship; if there were not a\npleasure and hope to get money, which doth season the rest, and\nmitigate his indefatigable pains? What makes them go into the bowels of\nthe earth, an hundred fathom deep, endangering their dearest lives,\nenduring damps and filthy smells, when they have enough already, if\nthey could be content, and no such cause to labour, but an\nextraordinary delight they take in riches. This may seem plausible at\nfirst show, a popular and strong argument; but let him that so thinks,\nconsider better of it, and he shall soon perceive, that it is far\notherwise than he supposeth; it may be haply pleasing at the first, as\nmost part all melancholy is. For such men likely have some lucida\nintervalla, pleasant symptoms intermixed; but you must note that of\n[1838]Chrysostom, 'Tis one thing to be rich, another to be covetous:\ngenerally they are all fools, dizzards, madmen, [1839]miserable\nwretches, living besides themselves, sine arte fruendi, in perpetual\nslavery, fear, suspicion, sorrow, and discontent, plus aloes quam\nmellis habent; and are indeed, rather possessed by their money, than\npossessors: as [1840]Cyprian hath it, mancipati pecuniis; bound\nprentice to their goods, as [1841]Pliny; or as Chrysostom, servi\ndivitiarum, slaves and drudges to their substance; and we may conclude\nof them all, as [1842]Valerius doth of Ptolomaeus king of Cyprus, He\nwas in title a king of that island, but in his mind, a miserable drudge\nof money:\n[1843]\u2014\u2014\u2014potiore metallis\nlibertate carens\u2014\u2014\u2014\n\nwanting his liberty, which is better than gold. Damasippus the Stoic,\nin Horace, proves that all mortal men dote by fits, some one way, some\nanother, but that covetous men [1844]are madder than the rest; and he\nthat shall truly look into their estates, and examine their symptoms,\nshall find no better of them, but that they are all [1845]fools, as\nNabal was, Re et nomine (1. Reg. 15.) For what greater folly can there\nbe, or [1846] madness, than to macerate himself when he need not? and\nwhen, as Cyprian notes, [1847]he may be freed from his burden, and\neased of his pains, will go on still, his wealth increasing, when he\nhath enough, to get more, to live besides himself, to starve his\ngenius, keep back from his wife [1848]and children, neither letting\nthem nor other friends use or enjoy that which is theirs by right, and\nwhich they much need perhaps; like a hog, or dog in the manger, he doth\nonly keep it, because it shall do nobody else good, hurting himself and\nothers: and for a little momentary pelf, damn his own soul? They are\ncommonly sad and tetric by nature, as Achab's spirit was because he\ncould not get Naboth's vineyard, (1. Reg. 22.) and if he lay out his\nmoney at any time, though it be to necessary uses, to his own\nchildren's good, he brawls and scolds, his heart is heavy, much\ndisquieted he is, and loath to part from it: Miser abstinet et timet\nuti, Hor. He is of a wearish, dry, pale constitution, and cannot sleep\nfor cares and worldly business; his riches, saith Solomon, will not let\nhim sleep, and unnecessary business which he heapeth on himself; or if\nhe do sleep, 'tis a very unquiet, interrupt, unpleasing sleep: with his\nbags in his arms,\n\u2014\u2014\u2014congestis undique sacc\nindormit inhians,\u2014\u2014\u2014\n\nAnd though he be at a banquet, or at some merry feast, he sighs for\ngrief of heart (as [1849]Cyprian hath it) and cannot sleep though it be\nupon a down bed; his wearish body takes no rest, [1850]troubled in his\nabundance, and sorrowful in plenty, unhappy for the present, and more\nunhappy in the life to come. Basil. He is a perpetual drudge,\n[1851]restless in his thoughts, and never satisfied, a slave, a wretch,\na dust-worm, semper quod idolo suo immolet, sedulus observat Cypr.\nprolog. ad sermon still seeking what sacrifice he may offer to his\ngolden god, per fas et nefas, he cares not how, his trouble is endless,\n[1852]crescunt divitiae, tamen curtae nescio quid semper abest rei: his\nwealth increaseth, and the more he hath, the more [1853]he wants: like\nPharaoh's lean kine, which devoured the fat, and were not satisfied.\n[1854]Austin therefore defines covetousness, quarumlibet rerum\ninhonestam et insatiabilem cupiditatem a dishonest and insatiable\ndesire of gain; and in one of his epistles compares it to hell;\n[1855]which devours all, and yet never hath enough, a bottomless pit,\nan endless misery; in quem scopulum avaritiae cadaverosi senes\nutplurimum impingunt, and that which is their greatest corrosive, they\nare in continual suspicion, fear, and distrust, He thinks his own wife\nand children are so many thieves, and go about to cozen him, his\nservants are all false:\nRem suam periisse, seque eradicarier,\nEt divum atque hominum clamat continuo fidem,\nDe suo tigillo si qua exit foras.\n\nIf his doors creek, then out he cries anon,\nHis goods are gone, and he is quite undone.\n\nTimidus Plutus, an old proverb, As fearful as Plutus: so doth\nAristophanes and Lucian bring him in fearful still, pale, anxious,\nsuspicious, and trusting no man, [1856]They are afraid of tempests for\ntheir corn; they are afraid of their friends lest they should ask\nsomething of them, beg or borrow; they are afraid of their enemies lest\nthey hurt them, thieves lest they rob them; they are afraid of war and\nafraid of peace, afraid of rich and afraid of poor; afraid of all. Last\nof all, they are afraid of want, that they shall die beggars, which\nmakes them lay up still, and dare not use that they have: what if a\ndear year come, or dearth, or some loss? and were it not that they are\nboth to [1857]lay out money on a rope, they would be hanged forthwith,\nand sometimes die to save charges, and make away themselves, if their\ncorn and cattle miscarry; though they have abundance left, as\n[1858]Agellius notes. [1859]Valerius makes mention of one that in a\nfamine sold a mouse for 200 pence, and famished himself: such are their\ncares, [1860]griefs and perpetual fears. These symptoms are elegantly\nexpressed by Theophrastus in his character of a covetous man;\n[1861]lying in bed, he asked his wife whether she shut the trunks and\nchests fast, the cap-case be sealed, and whether the hall door be\nbolted; and though she say all is well, he riseth out of his bed in his\nshirt, barefoot and barelegged, to see whether it be so, with a dark\nlantern searching every corner, scarce sleeping a wink all night.\nLucian in that pleasant and witty dialogue called Gallus, brings in\nMycillus the cobbler disputing with his cock, sometimes Pythagoras;\nwhere after much speech pro and con, to prove the happiness of a mean\nestate, and discontents of a rich man, Pythagoras' cock in the end, to\nillustrate by examples that which he had said, brings him to Gnyphon\nthe usurer's house at midnight, and after that to Encrates; whom, they\nfound both awake, casting up their accounts, and telling of their\nmoney, [1862]lean, dry, pale and anxious, still suspecting lest\nsomebody should make a hole through the wall, and so get in; or if a\nrat or mouse did but stir, starting upon a sudden, and running to the\ndoor to see whether all were fast. Plautus, in his Aulularia, makes old\nEuclio [1863]commanding Staphyla his wife to shut the doors fast, and\nthe fire to be put out, lest anybody should make that an errand to come\nto his house: when he washed his hands, [1864]he was loath to fling\naway the foul water, complaining that he was undone, because the smoke\ngot out of his roof. And as he went from home, seeing a crow scratch\nupon the muck-hill, returned in all haste, taking it for malum omen, an\nill sign, his money was digged up; with many such. He that will but\nobserve their actions, shall find these and many such passages not\nfeigned for sport, but really performed, verified indeed by such\ncovetous and miserable wretches, and that it is,\n[1865]\u2014\u2014\u2014manifesta phrenesis\nUt locuples moriaris egenti vivere fato.\n\nA mere madness, to live like a wretch, and die rich.\n\nSUBSECT. XIII.\u2014_Love of Gaming, &c. and pleasures immoderate; Causes_.\n\nIt is a wonder to see, how many poor, distressed, miserable wretches,\none shall meet almost in every path and street, begging for an alms,\nthat have been well descended, and sometimes in flourishing estate, now\nragged, tattered, and ready to be starved, lingering out a painful\nlife, in discontent and grief of body and mind, and all through\nimmoderate lust, gaming, pleasure and riot. 'Tis the common end of all\nsensual epicures and brutish prodigals, that are stupefied and carried\naway headlong with their several pleasures and lusts. Cebes in his\ntable, St. Ambrose in his second book of Abel and Cain, and amongst the\nrest Lucian in his tract de Mercede conductis, hath excellent well\ndeciphered such men's proceedings in his picture of Opulentia, whom he\nfeigns to dwell on the top of a high mount, much sought after by many\nsuitors; at their first coming they are generally entertained by\npleasure and dalliance, and have all the content that possibly may be\ngiven, so long as their money lasts: but when their means fail, they\nare contemptibly thrust out at a back door, headlong, and there left to\nshame, reproach, despair. And he at first that had so many attendants,\nparasites, and followers, young and lusty, richly arrayed, and all the\ndainty fare that might be had, with all kind of welcome and good\nrespect, is now upon a sudden stripped of all, [1866]pale, naked, old,\ndiseased and forsaken, cursing his stars, and ready to strangle\nhimself; having no other company but repentance, sorrow, grief,\nderision, beggary, and contempt, which are his daily attendants to his\nlife's end. As the [1867]prodigal son had exquisite music, merry\ncompany, dainty fare at first; but a sorrowful reckoning in the end; so\nhave all such vain delights and their followers. [1868]Tristes\nvoluptatum exitus, et quisquis voluptatum suarum reminisci volet,\nintelliget, as bitter as gall and wormwood is their last; grief of\nmind, madness itself. The ordinary rocks upon which such men do impinge\nand precipitate themselves, are cards, dice, hawks, and hounds, Insanum\nvenandi studium, one calls it, insanae substructiones: their mad\nstructures, disports, plays, &c., when they are unseasonably used,\nimprudently handled, and beyond their fortunes. Some men are consumed\nby mad fantastical buildings, by making galleries, cloisters, terraces,\nwalks, orchards, gardens, pools, rillets, bowers, and such like places\nof pleasure; Inutiles domos, [1869]Xenophon calls them, which howsoever\nthey be delightsome things in themselves, and acceptable to all\nbeholders, an ornament, and benefiting some great men: yet unprofitable\nto others, and the sole overthrow of their estates. Forestus in his\nobservations hath an example of such a one that became melancholy upon\nthe like occasion, having consumed his substance in an unprofitable\nbuilding, which would afterward yield him no advantage. Others, I say,\nare [1870] overthrown by those mad sports of hawking and hunting;\nhonest recreations, and fit for some great men, but not for every base\ninferior person; whilst they will maintain their falconers, dogs, and\nhunting nags, their wealth, saith [1871]Salmutze, runs away with\nhounds, and their fortunes fly away with hawks. They persecute beasts\nso long, till in the end they themselves degenerate into beasts, as\n[1872]Agrippa taxeth them, [1873]Actaeon like, for as he was eaten to\ndeath by his own dogs, so do they devour themselves and their\npatrimonies, in such idle and unnecessary disports, neglecting in the\nmean time their more necessary business, and to follow their vocations.\nOver-mad too sometimes are our great men in delighting, and doting too\nmuch on it. [1874]When they drive poor husbandmen from their tillage,\nas [1875]Sarisburiensis objects, Polycrat. l. 1. c. 4, fling down\ncountry farms, and whole towns, to make parks, and forests, starving\nmen to feed beasts, and [1876]punishing in the mean time such a man\nthat shall molest their game, more severely than him that is otherwise\na common hacker, or a notorious thief. But great men are some ways to\nbe excused, the meaner sort have no evasion why they should not be\ncounted mad. Poggius the Florentine tells a merry story to this\npurpose, condemning the folly and impertinent business of such kind of\npersons. A physician of Milan, saith he, that cured mad men, had a pit\nof water in his house, in which he kept his patients, some up to the\nknees, some to the girdle, some to the chin, pro modo insaniae, as they\nwere more or less affected. One of them by chance, that was well\nrecovered, stood in the door, and seeing a gallant ride by with a hawk\non his fist, well mounted, with his spaniels after him, would needs\nknow to what use all this preparation served; he made answer to kill\ncertain fowls; the patient demanded again, what his fowl might be worth\nwhich he killed in a year; he replied 5 or 10 crowns; and when he urged\nhim farther what his dogs, horse, and hawks stood him in, he told him\n400 crowns; with that the patient bad be gone, as he loved his life and\nwelfare, for if our master come and find thee here, he will put thee in\nthe pit amongst mad men up to the chin: taxing the madness and folly of\nsuch vain men that spend themselves in those idle sports, neglecting\ntheir business and necessary affairs. Leo Decimus, that hunting pope,\nis much discommended by [1877]Jovius in his life, for his immoderate\ndesire of hawking and hunting, in so much that (as he saith) he would\nsometimes live about Ostia weeks and months together, leave suitors\n[1878]unrespected, bulls and pardons unsigned, to his own prejudice,\nand many private men's loss. [1879]And if he had been by chance crossed\nin his sport, or his game not so good, he was so impatient, that he\nwould revile and miscall many times men of great worth with most bitter\ntaunts, look so sour, be so angry and waspish, so grieved and molested,\nthat it is incredible to relate it. But if he had good sport, and been\nwell pleased, on the other side, incredibili munificentia, with\nunspeakable bounty and munificence he would reward all his fellow\nhunters, and deny nothing to any suitor when he was in that mood. To\nsay truth, 'tis the common humour of all gamesters, as Galataeus\nobserves, if they win, no men living are so jovial and merry, but\n[1880]if they lose, though it be but a trifle, two or three games at\ntables, or a dealing at cards for two pence a game, they are so\ncholeric and testy that no man may speak with them, and break many\ntimes into violent passions, oaths, imprecations, and unbeseeming\nspeeches, little differing from mad men for the time. Generally of all\ngamesters and gaming, if it be excessive, thus much we may conclude,\nthat whether they win or lose for the present, their winnings are not\nMunera fortunae, sed insidiae as that wise Seneca determines, not\nfortune's gifts, but baits, the common catastrophe is [1881]beggary,\n[1882]Ut pestis vitam, sic adimit alea pecuniam, as the plague takes\naway life, doth gaming goods, for [1883] omnes nudi, inopes et egeni;\n[1884]Alea Scylla vorax, species certissima furti,\nNon contenta bonis animum quoque perfida mergit,\nFoeda, furax, infamis, iners, furiosa, ruina.\n\nFor a little pleasure they take, and some small gains and gettings now\nand then, their wives and children are ringed in the meantime, and they\nthemselves with loss of body and soul rue it in the end. I will say\nnothing of those prodigious prodigals, perdendae pecuniae, genitos, as\nhe [1885] taxed Anthony, Qui patrimonium sine ulla fori calumnia\namittunt, saith [1886]Cyprian, and [1887]mad sybaritical spendthrifts,\nQuique una comedunt patrimonia coena; that eat up all at a breakfast,\nat a supper, or amongst bawds, parasites, and players, consume\nthemselves in an instant, as if they had flung it into [1888]Tiber,\nwith great wages, vain and idle expenses, &c., not themselves only, but\neven all their friends, as a man desperately swimming drowns him that\ncomes to help him, by suretyship and borrowing they will willingly undo\nall their associates and allies. [1889] Irati pecuniis, as he saith,\nangry with their money: [1890]what with a wanton eye, a liquorish\ntongue, and a gamesome hand, when they have indiscreetly impoverished\nthemselves, mortgaged their wits, together with their lands, and\nentombed their ancestors' fair possessions in their bowels, they may\nlead the rest of their days in prison, as many times they do; they\nrepent at leisure; and when all is gone begin to be thrifty: but Sera\nest in fundo parsimonia, 'tis then too late to look about; their\n[1891]end is misery, sorrow, shame, and discontent. And well they\ndeserve to be infamous and discontent. [1892]Catamidiari in\nAmphitheatro, as by Adrian the emperor's edict they were of old,\ndecoctores bonorum suorum, so he calls them, prodigal fools, to be\npublicly shamed, and hissed out of all societies, rather than to be\npitied or relieved. [1893]The Tuscans and Boetians brought their\nbankrupts into the marketplace in a bier with an empty purse carried\nbefore them, all the boys following, where they sat all day\ncircumstante plebe, to be infamous and ridiculous. At [1894]Padua in\nItaly they have a stone called the stone of turpitude, near the\nsenate-house, where spendthrifts, and such as disclaim non-payment of\ndebts, do sit with their hinder parts bare, that by that note of\ndisgrace others may be terrified from all such vain expense, or\nborrowing more than they can tell how to pay. The [1895]civilians of\nold set guardians over such brain-sick prodigals, as they did over\nmadmen, to moderate their expenses, that they should not so loosely\nconsume their fortunes, to the utter undoing of their families.\nI may not here omit those two main plagues, and common dotages of human\nkind, wine and women, which have infatuated and besotted myriads of\npeople; they go commonly together.\n[1896]Qui vino indulget, quemque aloa decoquit, ille\nIn venerem putret\u2014\u2014\u2014\n\nTo whom is sorrow, saith Solomon, Pro. xxiii. 39, to whom is woe, but\nto such a one as loves drink? it causeth torture, (vino tortus et ira)\nand bitterness of mind, Sirac. 31. 21. Vinum furoris, Jeremy calls it,\n15. cap. wine of madness, as well he may, for insanire facit sanos, it\nmakes sound men sick and sad, and wise men [1897]mad, to say and do\nthey know not what. Accidit hodie terribilis casus (saith [1898]S.\nAustin) hear a miserable accident; Cyrillus' son this day in his drink,\nMatrem praegnantem nequiter oppressit, sororem violare voluit, patrem\noccidit fere, et duas alias sorores ad mortem vulneravit, would have\nviolated his sister, killed his father, &c. A true saying it was of\nhim, Vino dari laetitiam et dolorem, drink causeth mirth, and drink\ncauseth sorrow, drink causeth poverty and want, (Prov. xxi.) shame and\ndisgrace. Multi ignobiles evasere ob vini potum, et (Austin) amissis\nhonoribus profugi aberrarunt: many men have made shipwreck of their\nfortunes, and go like rogues and beggars, having turned all their\nsubstance into aurum potabile, that otherwise might have lived in good\nworship and happy estate, and for a few hours' pleasure, for their\nHilary term's but short, or [1899]free madness, as Seneca calls it,\npurchase unto themselves eternal tediousness and trouble.\nThat other madness is on women, Apostatare facit cor, saith the wise\nman, [1900]Atque homini cerebrum minuit. Pleasant at first she is, like\nDioscorides Rhododaphne, that fair plant to the eye, but poison to the\ntaste, the rest as bitter as wormwood in the end (Prov. v. 4.) and\nsharp as a two-edged sword, (vii. 27.) Her house is the way to hell,\nand goes down to the chambers of death. What more sorrowful can be\nsaid? they are miserable in this life, mad, beasts, led like [1901]oxen\nto the slaughter: and that which is worse, whoremasters and drunkards\nshall be judged, amittunt gratiam, saith Austin, perdunt gloriam,\nincurrunt damnationem aeternam. They lose grace and glory;\n[1902]\u2014\u2014\u2014brevis illa voluptas\nAbrogat aeternum caeli decus\u2014\u2014\u2014\n\nthey gain hell and eternal damnation.\n\nSUBSECT. XIV.\u2014_Philautia, or Self-love, Vainglory, Praise, Honour,\nImmoderate Applause, Pride, overmuch Joy, &c., Causes_.\n\nSelf-love, pride, and vainglory, [1903]caecus amor sui, which\nChrysostom calls one of the devil's three great nets; [1904]Bernard, an\narrow which pierceth the soul through, and slays it; a sly, insensible\nenemy, not perceived, are main causes. Where neither anger, lust,\ncovetousness, fear, sorrow, &c., nor any other perturbation can lay\nhold; this will slyly and insensibly pervert us, Quem non gula vicit,\nPhilautia, superavit, (saith Cyprian) whom surfeiting could not\novertake, self-love hath overcome. [1905]He hath scorned all money,\nbribes, gifts, upright otherwise and sincere, hath inserted himself to\nno fond imagination, and sustained all those tyrannical concupiscences\nof the body, hath lost all his honour, captivated by vainglory.\nChrysostom, sup. Io. Tu sola animum mentemque peruris, gloria. A great\nassault and cause of our present malady, although we do most part\nneglect, take no notice of it, yet this is a violent batterer of our\nsouls, causeth melancholy and dotage. This pleasing humour; this soft\nand whispering popular air, Amabilis insania; this delectable frenzy,\nmost irrefragable passion, Mentis gratissimus error, this acceptable\ndisease, which so sweetly sets upon us, ravisheth our senses, lulls our\nsouls asleep, puffs up our hearts as so many bladders, and that without\nall feeling, [1906]insomuch as those that are misaffected with it,\nnever so much as once perceive it, or think of any cure. We commonly\nlove him best in this [1907]malady, that doth us most harm, and are\nvery willing to be hurt; adulationibus nostris libentur facemus (saith\n[1908] Jerome) we love him, we love him for it: [1909]O Bonciari suave,\nsuave fuit a te tali haec tribui; 'Twas sweet to hear it. And as\n[1910]Pliny doth ingenuously confess to his dear friend Augurinus, all\nthy writings are most acceptable, but those especially that speak of\nus. Again, a little after to Maximus, [1911]I cannot express how\npleasing it is to me to hear myself commended. Though we smile to\nourselves, at least ironically, when parasites bedaub us with false\nencomiums, as many princes cannot choose but do, Quum tale quid nihil\nintra se repererint, when they know they come as far short, as a mouse\nto an elephant, of any such virtues; yet it doth us good. Though we\nseem many times to be angry, [1912] and blush at our own praises, yet\nour souls inwardly rejoice, it puffs us up; 'tis fallax suavitas,\nblandus daemon, makes us swell beyond our bounds, and forget ourselves.\nHer two daughters are lightness of mind, immoderate joy and pride, not\nexcluding those other concomitant vices, which [1913]Iodocus Lorichius\nreckons up; bragging, hypocrisy, peevishness, and curiosity.\nNow the common cause of this mischief, ariseth from ourselves or\nothers, [1914]we are active and passive. It proceeds inwardly from\nourselves, as we are active causes, from an overweening conceit we have\nof our good parts, own worth, (which indeed is no worth) our bounty,\nfavour, grace, valour, strength, wealth, patience, meekness,\nhospitality, beauty, temperance, gentry, knowledge, wit, science, art,\nlearning, our [1915] excellent gifts and fortunes, for which,\nNarcissus-like, we admire, flatter, and applaud ourselves, and think\nall the world esteems so of us; and as deformed women easily believe\nthose that tell them they be fair, we are too credulous of our own good\nparts and praises, too well persuaded of ourselves. We brag and\nvenditate our [1916]own works, and scorn all others in respect of us;\nInflati scientia, (saith Paul) our wisdom, [1917]our learning, all our\ngeese are swans, and we as basely esteem and vilify other men's, as we\ndo over-highly prize and value our own. We will not suffer them to be\nin secundis, no, not in tertiis; what, Mecum confertur Ulysses? they\nare Mures, Muscae, culices prae se, nits and flies compared to his\ninexorable and supercilious, eminent and arrogant worship: though\nindeed they be far before him. Only wise, only rich, only fortunate,\nvalorous, and fair, puffed up with this tympany of self-conceit;\n[1918]as that proud Pharisee, they are not (as they suppose) like other\nmen, of a purer and more precious metal: [1919]Soli rei gerendi sunt\nefficaces, which that wise Periander held of such: [1920]meditantur\nomne qui prius negotium, &c. Novi quendam (saith [1921]Erasmus) I knew\none so arrogant that he thought himself inferior to no man living, like\n[1922]Callisthenes the philosopher, that neither held Alexander's acts,\nor any other subject worthy of his pen, such was his insolency; or\nSeleucus king of Syria, who thought none fit to contend with him but\nthe Romans. [1923]Eos solos dignos ratus quibuscum de imperio certaret.\nThat which Tully writ to Atticus long since, is still in force.\n[1924]There was never yet true poet nor orator, that thought any other\nbetter than himself. And such for the most part are your princes,\npotentates, great philosophers, historiographers, authors of sects or\nheresies, and all our great scholars, as [1925]Hierom defines; a\nnatural philosopher is a glorious creature, and a very slave of rumour,\nfame, and popular opinion, and though they write de contemptu gloriae,\nyet as he observes, they will put their names to their books. Vobis et\nfamae, me semper dedi, saith Trebellius Pollio, I have wholly\nconsecrated myself to you and fame. 'Tis all my desire, night and day,\n'tis all my study to raise my name. Proud [1926]Pliny seconds him;\nQuamquam O! &c. and that vainglorious [1927]orator is not ashamed to\nconfess in an Epistle of his to Marcus Lecceius, Ardeo incredibili\ncupididate, &c. I burn with an incredible desire to have my [1928]name\nregistered in thy book. Out of this fountain proceed all those cracks\nand brags,\u2014[1929]speramus carmina fingi Posse linenda cedro, et leni\nservanda cupresso\u2014[1930]Non usitata nec tenui ferar penna.\u2014nec in terra\nmorabor longius. Nil parvum aut humili modo, nil mortale loquor. Dicar\nqua violens obstrepit Ausidus.\u2014Exegi monumentum aere perennius. Iamque\nopus exegi, quod nec Jovis ira, nec ignis, &c. cum venit ille dies, &c.\nparte tamen meliore mei super alta perennis astra ferar, nomenque erit\nindelebile nostrum. (This of Ovid I have paraphrased in English.)\nAnd when I am dead and gone,\nMy corpse laid under a stone\nMy fame shall yet survive,\nAnd I shall be alive,\nIn these my works for ever,\nMy glory shall persever, &c.\n\nAnd that of Ennius,\nNemo me lachrymis decoret, neque funera fletu\nFaxit, cur? volito docta per ora virum.\n\nLet none shed tears over me, or adorn my bier with sorrow\u2014because I am\neternally in the mouths of men. With many such proud strains, and\nfoolish flashes too common with writers. Not so much as Democharis on\nthe [1931] Topics, but he will be immortal. Typotius de fama, shall be\nfamous, and well he deserves, because he writ of fame; and every\ntrivial poet must be renowned,\u2014Plausuque petit clarescere vulgi. He\nseeks the applause of the public. This puffing humour it is, that hath\nproduced so many great tomes, built such famous monuments, strong\ncastles, and Mausolean tombs, to have their acts eternised,\u2014Digito\nmonstrari, et dicier hic est; to be pointed at with the finger, and to\nhave it said 'there he goes,' to see their names inscribed, as Phryne\non the walls of Thebes, Phryne fecit; this causeth so many bloody\nbattles,\u2014Et noctes cogit vigilare serenas; and induces us to watch\nduring calm nights. Long journeys, Magnum iter intendo, sed dat mihi\ngloria vires, I contemplate a monstrous journey, but the love of glory\nstrengthens me for it, gaining honour, a little applause, pride,\nself-love, vainglory. This is it which makes them take such pains, and\nbreak out into those ridiculous strains, this high conceit of\nthemselves, to [1932]scorn all others; ridiculo fastu et intolerando\ncontemptu; as [1933]Palaemon the grammarian contemned Varro, secum et\nnatas et morituras literas jactans, and brings them to that height of\ninsolency, that they cannot endure to be contradicted, [1934]or hear of\nanything but their own commendation, which Hierom notes of such kind of\nmen. And as [1935]Austin well seconds him, 'tis their sole study day\nand night to be commended and applauded. When as indeed, in all wise\nmen's judgments, quibus cor sapit, they are [1936]mad, empty vessels,\nfunges, beside themselves, derided, et ut Camelus in proverbio quaerens\ncornua, etiam quas habebat aures amisit, [1937]their works are toys, as\nan almanac out of date, [1938]authoris pereunt garrulitate sui, they\nseek fame and immortality, but reap dishonour and infamy, they are a\ncommon obloquy, insensati, and come far short of that which they\nsuppose or expect. [1939]O puer ut sis vitalis metuo,\n\u2014\u2014\u2014How much I dread\nThy days are short, some lord shall strike thee dead.\n\nOf so many myriads of poets, rhetoricians, philosophers, sophisters, as\n[1940]Eusebius well observes, which have written in former ages, scarce\none of a thousand's works remains, nomina et libri simul cum corporibus\ninterierunt, their books and bodies are perished together. It is not as\nthey vainly think, they shall surely be admired and immortal, as one\ntold Philip of Macedon insultingly, after a victory, that his shadow\nwas no longer than before, we may say to them,\nNos demiramur, sed non cum deside vulgo,\nSed velut Harpyas, Gorgonas, et Furias.\n\nWe marvel too, not as the vulgar we,\nBut as we Gorgons, Harpies, or Furies see.\n\nOr if we do applaud, honour and admire, quota pars, how small a part,\nin respect of the whole world, never so much as hears our names, how\nfew take notice of us, how slender a tract, as scant as Alcibiades'\nland in a map! And yet every man must and will be immortal, as he\nhopes, and extend his fame to our antipodes, when as half, no not a\nquarter of his own province or city, neither knows nor hears of him\u2014but\nsay they did, what's a city to a kingdom, a kingdom to Europe, Europe\nto the world, the world itself that must have an end, if compared to\nthe least visible star in the firmament, eighteen times bigger than it?\nand then if those stars be infinite, and every star there be a sun, as\nsome will, and as this sun of ours hath his planets about him, all\ninhabited, what proportion bear we to them, and where's our glory?\nOrbem terrarum victor Romanus habebat, as he cracked in Petronius, all\nthe world was under Augustus: and so in Constantine's time, Eusebius\nbrags he governed all the world, universum mundum praeclare admodum\nadministravit,\u2014et omnes orbis gentes Imperatori subjecti: so of\nAlexander it is given out, the four monarchies, &c. when as neither\nGreeks nor Romans ever had the fifteenth part of the now known world,\nnor half of that which was then described. What braggadocios are they\nand we then? quam brevis hic de nobis sermo, as [1941]he said,\n[1942]pudebit aucti nominis, how short a time, how little a while doth\nthis fame of ours continue? Every private province, every small\nterritory and city, when we have all done, will yield as generous\nspirits, as brave examples in all respects, as famous as ourselves,\nCadwallader in Wales, Rollo in Normandy, Robin Hood and Little John,\nare as much renowned in Sherwood, as Caesar in Rome, Alexander in\nGreece, or his Hephestion, [1943] Omnis aetas omnisque populus in\nexemplum et admirationem veniet, every town, city, book, is full of\nbrave soldiers, senators, scholars; and though [1944]Bracyclas was a\nworthy captain, a good man, and as they thought, not to be matched in\nLacedaemon, yet as his mother truly said, plures habet Sparta Bracyda\nmeliores, Sparta had many better men than ever he was; and howsoever\nthou admirest thyself, thy friend, many an obscure fellow the world\nnever took notice of, had he been in place or action, would have done\nmuch better than he or he, or thou thyself.\nAnother kind of mad men there is opposite to these, that are insensibly\nmad, and know not of it, such as contemn all praise and glory, think\nthemselves most free, when as indeed they are most mad: calcant sed\nalio fastu: a company of cynics, such as are monks, hermits,\nanchorites, that contemn the world, contemn themselves, contemn all\ntitles, honours, offices: and yet in that contempt are more proud than\nany man living whatsoever. They are proud in humility, proud in that\nthey are not proud, saepe homo de vanae gloriae contemptu, vanius\ngloriatur, as Austin hath it, confess. lib. 10, cap. 38, like Diogenes,\nintus gloriantur, they brag inwardly, and feed themselves fat with a\nself-conceit of sanctity, which is no better than hypocrisy. They go in\nsheep's russet, many great men that might maintain themselves in cloth\nof gold, and seem to be dejected, humble by their outward carriage,\nwhen as inwardly they are swollen full of pride, arrogancy, and\nself-conceit. And therefore Seneca adviseth his friend Lucilius,\n[1945]in his attire and gesture, outward actions, especially to avoid\nall such things as are more notable in themselves: as a rugged attire,\nhirsute head, horrid beard, contempt of money, coarse lodging, and\nwhatsoever leads to fame that opposite way.\nAll this madness yet proceeds from ourselves, the main engine which\nbatters us is from others, we are merely passive in this business: from\na company of parasites and flatterers, that with immoderate praise, and\nbombast epithets, glossing titles, false eulogiums, so bedaub and\napplaud, gild over many a silly and undeserving man, that they clap him\nquite out of his wits. Res imprimis violenta est, as Hierom notes, this\ncommon applause is a most violent thing, laudum placenta, a drum, fife,\nand trumpet cannot so animate; that fattens men, erects and dejects\nthem in an instant. [1946] Palma negata macrum, donata reducit opimum.\nIt makes them fat and lean, as frost doth conies. [1947]And who is that\nmortal man that can so contain himself, that if he be immoderately\ncommended and applauded, will not be moved? Let him be what he will,\nthose parasites will overturn him: if he be a king, he is one of the\nnine worthies, more than a man, a god forthwith,\u2014[1948]edictum Domini\nDeique nostri: and they will sacrifice unto him,\n[1949]\u2014\u2014\u2014divinos si tu patiaris honores,\nUltro ipsi dabimus meritasque sacrabimus aras.\n\nIf he be a soldier, then Themistocles, Epaminondas, Hector, Achilles,\nduo fulmina belli, triumviri terrarum, &c., and the valour of both\nScipios is too little for him, he is invictissimus, serenissimus,\nmultis trophaeus ornatissimus, naturae, dominus, although he be lepus\ngaleatus, indeed a very coward, a milk-sop, [1950]and as he said of\nXerxes, postremus in pugna, primus in fuga, and such a one as never\ndurst look his enemy in the face. If he be a big man, then is he a\nSamson, another Hercules; if he pronounce a speech, another Tully or\nDemosthenes; as of Herod in the Acts, the voice of God and not of man:\nif he can make a verse, Homer, Virgil, &c., And then my silly weak\npatient takes all these eulogiums to himself; if he be a scholar so\ncommended for his much reading, excellent style, method, &c., he will\neviscerate himself like a spider, study to death, Laudatas ostendit\navis Junonia pennas, peacock-like he will display all his feathers. If\nhe be a soldier, and so applauded, his valour extolled, though it be\nimpar congressus, as that of Troilus and Achilles, Infelix puer, he\nwill combat with a giant, run first upon a breach, as another\n[1951]Philippus, he will ride into the thickest of his enemies. Commend\nhis housekeeping, and he will beggar himself; commend his temperance,\nhe will starve himself.\n\u2014\u2014\u2014laudataque virtus\nCrescit, et immensum gloria calcar habet.[1952]\n\nhe is mad, mad, mad, no woe with him:\u2014impatiens consortis erit, he will\nover the [1953]Alps to be talked of, or to maintain his credit. Commend\nan ambitious man, some proud prince or potentate, si plus aequo\nlaudetur (saith [1954]Erasmus) cristas erigit, exuit hominem, Deum se\nputat, he sets up his crest, and will be no longer a man but a God.\n[1955]\u2014\u2014\u2014nihil est quod credere de se\nNon audet quum laudatur diis aequa potestas.[1956]\n\nHow did this work with Alexander, that would needs be Jupiter's son,\nand go like Hercules in a lion's skin? Domitian a god, [1957](Dominus\nDeus noster sic fieri jubet,) like the [1958]Persian kings, whose image\nwas adored by all that came into the city of Babylon. Commodus the\nemperor was so gulled by his flattering parasites, that he must be\ncalled Hercules. [1959]Antonius the Roman would be crowned with ivy,\ncarried in a chariot, and adored for Bacchus. Cotys, king of Thrace,\nwas married to [1960] Minerva, and sent three several messengers one\nafter another, to see if she were come to his bedchamber. Such a one\nwas [1961]Jupiter Menecrates, Maximinus, Jovianus, Dioclesianus\nHerculeus, Sapor the Persian king, brother of the sun and moon, and our\nmodern Turks, that will be gods on earth, kings of kings, God's shadow,\ncommanders of all that may be commanded, our kings of China and Tartary\nin this present age. Such a one was Xerxes, that would whip the sea,\nfetter Neptune, stulta jactantia, and send a challenge to Mount Athos;\nand such are many sottish princes, brought into a fool's paradise by\ntheir parasites, 'tis a common humour, incident to all men, when they\nare in great places, or come to the solstice of honour, have done, or\ndeserved well, to applaud and flatter themselves. Stultitiam suam\nprodunt, &c., (saith [1962]Platerus) your very tradesmen if they be\nexcellent, will crack and brag, and show their folly in excess. They\nhave good parts, and they know it, you need not tell them of it; out of\na conceit of their worth, they go smiling to themselves, a perpetual\nmeditation of their trophies and plaudits, they run at last quite mad,\nand lose their wits.[1963]Petrarch, lib. 1 de contemptu mundi,\nconfessed as much of himself, and Cardan, in his fifth book of wisdom,\ngives an instance in a smith of Milan, a fellow-citizen of his,\n[1964]one Galeus de Rubeis, that being commended for refining of an\ninstrument of Archimedes, for joy ran mad. Plutarch in the life of\nArtaxerxes, hath such a like story of one Chamus, a soldier, that\nwounded king Cyrus in battle, and grew thereupon so [1965]arrogant,\nthat in a short space after he lost his wits. So many men, if any new\nhonour, office, preferment, booty, treasure, possession, or patrimony,\nex insperato fall unto them for immoderate joy, and continual\nmeditation of it, cannot sleep [1966]or tell what they say or do, they\nare so ravished on a sudden; and with vain conceits transported, there\nis no rule with them. Epaminondas, therefore, the next day after his\nLeuctrian victory, [1967]came abroad all squalid and submiss, and gave\nno other reason to his friends of so doing, than that he perceived\nhimself the day before, by reason of his good fortune, to be too\ninsolent, overmuch joyed. That wise and virtuous lady, [1968]Queen\nKatherine, Dowager of England, in private talk, upon like occasion,\nsaid, that [1969]she would not willingly endure the extremity of either\nfortune; but if it were so, that of necessity she must undergo the one,\nshe would be in adversity, because comfort was never wanting in it, but\nstill counsel and government were defective in the other: they could\nnot moderate themselves.\n\nSUBSECT. XV.\u2014_Love of Learning, or overmuch study. With a Digression of\nthe misery of Scholars, and why the Muses are Melancholy_.\n\nLeonartus Fuchsius Instit. lib. iii. sect. 1. cap. 1. Felix Plater,\nlib. iii. de mentis alienat. Herc. de Saxonia, Tract. post. de melanch.\ncap. 3, speak of a [1970]peculiar fury, which comes by overmuch study.\nFernelius, lib. 1, cap. 18, [1971]puts study, contemplation, and\ncontinual meditation, as an especial cause of madness: and in his 86\nconsul. cites the same words. Jo. Arculanus, in lib. 9, Rhasis ad\nAlnansorem, cap. 16, amongst other causes reckons up studium vehemens:\nso doth Levinus Lemnius, lib. de occul. nat. mirac. lib. 1, cap. 16.\n[1972]Many men (saith he) come to this malady by continual [1973]study,\nand night-waking, and of all other men, scholars are most subject to\nit: and such Rhasis adds, [1974]that have commonly the finest wits.\nCont. lib. 1, tract. 9, Marsilius Ficinus, de sanit. tuenda, lib. 1.\ncap. 7, puts melancholy amongst one of those five principal plagues of\nstudents, 'tis a common Maul unto them all, and almost in some measure\nan inseparable companion. Varro belike for that cause calls Tristes\nPhilosophos et severos, severe, sad, dry, tetric, are common epithets\nto scholars: and [1975]Patritius therefore, in the institution of\nprinces, would not have them to be great students. For (as Machiavel\nholds) study weakens their bodies, dulls the spirits, abates their\nstrength and courage; and good scholars are never good soldiers, which\na certain Goth well perceived, for when his countrymen came into\nGreece, and would have burned all their books, he cried out against it,\nby no means they should do it, [1976] leave them that plague, which in\ntime will consume all their vigour, and martial spirits. The\n[1977]Turks abdicated Cornutus the next heir from the empire, because\nhe was so much given to his book: and 'tis the common tenet of the\nworld, that learning dulls and diminisheth the spirits, and so per\nconsequens produceth melancholy.\nTwo main reasons may be given of it, why students should be more\nsubject to this malady than others. The one is, they live a sedentary,\nsolitary life, sibi et musis, free from bodily exercise, and those\nordinary disports which other men use: and many times if discontent and\nidleness concur with it, which is too frequent, they are precipitated\ninto this gulf on a sudden: but the common cause is overmuch study; too\nmuch learning (as [1978]Festus told Paul) hath made thee mad; 'tis that\nother extreme which effects it. So did Trincavelius, lib. 1, consil. 12\nand 13, find by his experience, in two of his patients, a young baron,\nand another that contracted this malady by too vehement study. So\nForestus, observat. l. 10, observ. 13, in a young divine in Louvain,\nthat was mad, and said [1979]he had a Bible in his head: Marsilius\nFicinus de sanit. tuend. lib. 1, cap. 1, 3, 4, and lib. 2, cap. 16,\ngives many reasons, [1980] why students dote more often than others.\nThe first is their negligence; [1981]other men look to their tools, a\npainter will wash his pencils, a smith will look to his hammer, anvil,\nforge; a husbandman will mend his plough-irons, and grind his hatchet\nif it be dull; a falconer or huntsman will have an especial care of his\nhawks, hounds, horses, dogs, &c.; a musician will string and unstring\nhis lute, &c.; only scholars neglect that instrument, their brain and\nspirits (I mean) which they daily use, and by which they range overall\nthe world, which by much study is consumed. Vide (saith Lucian) ne\nfuniculum nimis intendendo aliquando abrumpas: See thou twist not the\nrope so hard, till at length it [1982]break. Facinus in his fourth\nchap. gives some other reasons; Saturn and Mercury, the patrons of\nlearning, they are both dry planets: and Origanus assigns the same\ncause, why Mercurialists are so poor, and most part beggars; for that\ntheir president Mercury had no better fortune himself. The destinies of\nold put poverty upon him as a punishment; since when, poetry and\nbeggary are Gemelli, twin-born brats, inseparable companions;\n[1983]And to this day is every scholar poor;\nGross gold from them runs headlong to the boor:\n\nMercury can help them to knowledge, but not to money. The second is\ncontemplation, [1984]which dries the brain and extinguisheth natural\nheat; for whilst the spirits are intent to meditation above in the\nhead, the stomach and liver are left destitute, and thence come black\nblood and crudities by defect of concoction, and for want of exercise\nthe superfluous vapours cannot exhale, &c. The same reasons are\nrepeated by Gomesius, lib. 4, cap. 1, de sale [1985]Nymannus orat. de\nImag. Jo. Voschius, lib. 2, cap. 5, de peste: and something more they\nadd, that hard students are commonly troubled with gouts, catarrhs,\nrheums, cachexia, bradiopepsia, bad eyes, stone and colic,\n[1986]crudities, oppilations, vertigo, winds, consumptions, and all\nsuch diseases as come by overmuch sitting; they are most part lean,\ndry, ill-coloured, spend their fortunes, lose their wits, and many\ntimes their lives, and all through immoderate pains, and extraordinary\nstudies. If you will not believe the truth of this, look upon great\nTostatus and Thomas Aquinas's works, and tell me whether those men took\npains? peruse Austin, Hierom, &c., and many thousands besides.\nQui cupit optatam cursu contingere metam,\nMulta tulit, fecitque puer, sudavit et alsit.\n\nHe that desires this wished goal to gain,\nMust sweat and freeze before he can attain,\n\nand labour hard for it. So did Seneca, by his own confession, ep. 8.\n[1987]Not a day that I spend idle, part of the night I keep mine eyes\nopen, tired with waking, and now slumbering to their continual task.\nHear Tully pro Archia Poeta: whilst others loitered, and took their\npleasures, he was continually at his book, so they do that will be\nscholars, and that to the hazard (I say) of their healths, fortunes,\nwits, and lives. How much did Aristotle and Ptolemy spend? unius regni\nprecium they say, more than a king's ransom; how many crowns per annum,\nto perfect arts, the one about his History of Creatures, the other on\nhis Almagest? How much time did Thebet Benchorat employ, to find out\nthe motion of the eighth sphere? forty years and more, some write: how\nmany poor scholars have lost their wits, or become dizzards, neglecting\nall worldly affairs and their own health, wealth, esse and bene esse,\nto gain knowledge for which, after all their pains, in this world's\nesteem they are accounted ridiculous and silly fools, idiots, asses,\nand (as oft they are) rejected, contemned, derided, doting, and mad.\nLook for examples in Hildesheim spicel. 2, de mania et delirio: read\nTrincavellius, l. 3. consil. 36, et c. 17. Montanus, consil. 233.\n[1988]Garceus de Judic. genit. cap. 33. Mercurialis, consil. 86, cap.\n25. Prosper [1989]Calenius in his Book de atra bile; Go to Bedlam and\nask. Or if they keep their wits, yet they are esteemed scrubs and fools\nby reason of their carriage: after seven years' study\n\u2014\u2014\u2014statua, taciturnius exit,\nPlerumque et risum populi quatit.\u2014\u2014\u2014\n\nHe becomes more silent than a statue, and generally excites people's\nlaughter. Because they cannot ride a horse, which every clown can do;\nsalute and court a gentlewoman, carve at table, cringe and make conges,\nwhich every common swasher can do, [1990]hos populus ridet, &c., they\nare laughed to scorn, and accounted silly fools by our gallants. Yea,\nmany times, such is their misery, they deserve it: [1991]a mere\nscholar, a mere ass.\n[1992]Obstipo capite, et figentes lumine terram,\nMurmura cum secum, et rabiosa silentia rodunt,\nAtque experrecto trutinantur verba labello,\nAegroti veteris meditantes somnia, gigni\nDe nihilo nihilum; in nihilum nil posse reverti.\n\n[1993]\u2014\u2014\u2014who do lean awry\nTheir heads, piercing the earth with a fixt eye;\nWhen, by themselves, they gnaw their murmuring,\nAnd furious silence, as 'twere balancing\nEach word upon their out-stretched lip, and when\nThey meditate the dreams of old sick men,\nAs, 'Out of nothing, nothing can be brought;\nAnd that which is, can ne'er be turn'd to nought.'\n\nThus they go commonly meditating unto themselves, thus they sit, such\nis their action and gesture. Fulgosus, l. 8, c. 7, makes mention how\nTh. Aquinas supping with king Lewis of France, upon a sudden knocked\nhis fist upon the table, and cried, conclusum est contra Manichaeos,\nhis wits were a wool-gathering, as they say, and his head busied about\nother matters, when he perceived his error, he was much [1994]abashed.\nSuch a story there is of Archimedes in Vitruvius, that having found out\nthe means to know how much gold was mingled with the silver in king\nHieron's crown, ran naked forth of the bath and cried \u1f15\u03c5\u03c1\u03b7\u03ba\u03b1, I have\nfound: [1995]and was commonly so intent to his studies, that he never\nperceived what was done about him: when the city was taken, and the\nsoldiers now ready to rifle his house, he took no notice of it. St.\nBernard rode all day long by the Lemnian lake, and asked at last where\nhe was, Marullus, lib. 2, cap. 4. It was Democritus's carriage alone\nthat made the Abderites suppose him to have been mad, and send for\nHippocrates to cure him: if he had been in any solemn company, he would\nupon all occasions fall a laughing. Theophrastus saith as much of\nHeraclitus, for that he continually wept, and Laertius of Menedemus\nLampsacus, because he ran like a madman, [1996]saying, he came from\nhell as a spy, to tell the devils what mortal men did. Your greatest\nstudents are commonly no better, silly, soft fellows in their outward\nbehaviour, absurd, ridiculous to others, and no whit experienced in\nworldly business; they can measure the heavens, range over the world,\nteach others wisdom, and yet in bargains and contracts they are\ncircumvented by every base tradesman. Are not these men fools? and how\nshould they be otherwise, but as so many sots in schools, when (as\n[1997]he well observed) they neither hear nor see such things as are\ncommonly practised abroad? how should they get experience, by what\nmeans? [1998]I knew in my time many scholars, saith Aeneas Sylvius (in\nan epistle of his to Gasper Scitick, chancellor to the emperor),\nexcellent well learned, but so rude, so silly, that they had no common\ncivility, nor knew how to manage their domestic or public affairs.\nPaglarensis was amazed, and said his farmer had surely cozened him,\nwhen he heard him tell that his sow had eleven pigs, and his ass had\nbut one foal. To say the best of this profession, I can give no other\ntestimony of them in general, than that of Pliny of Isaeus; [1999]He is\nyet a scholar, than which kind of men there is nothing so simple, so\nsincere, none better, they are most part harmless, honest, upright,\ninnocent, plain-dealing men.\nNow because they are commonly subject to such hazards and\ninconveniences as dotage, madness, simplicity, &c. Jo. Voschius would\nhave good scholars to be highly rewarded, and had in some extraordinary\nrespect above other men, to have greater [2000]privileges than the\nrest, that adventure themselves and abbreviate their lives for the\npublic good. But our patrons of learning are so far nowadays from\nrespecting the muses, and giving that honour to scholars, or reward\nwhich they deserve, and are allowed by those indulgent privileges of\nmany noble princes, that after all their pains taken in the\nuniversities, cost and charge, expenses, irksome hours, laborious\ntasks, wearisome days, dangers, hazards, (barred interim from all\npleasures which other men have, mewed up like hawks all their lives) if\nthey chance to wade through them, they shall in the end be rejected,\ncontemned, and which is their greatest misery, driven to their shifts,\nexposed to want, poverty, and beggary. Their familiar attendants are,\n[2001]Pallentes morbi, luctus, curaeque laborque\nEt metus, et malesuada fames, et turpis egestas,\nTerribiles visu formae\u2014\u2014\u2014\n\nGrief, labour, care, pale sickness, miseries,\nFear, filthy poverty, hunger that cries,\nTerrible monsters to be seen with eyes.\n\nIf there were nothing else to trouble them, the conceit of this alone\nwere enough to make them all melancholy. Most other trades and\nprofessions, after some seven years' apprenticeship, are enabled by\ntheir craft to live of themselves. A merchant adventures his goods at\nsea, and though his hazard be great, yet if one ship return of four, he\nlikely makes a saving voyage. An husbandman's gains are almost certain;\nquibus ipse Jupiter nocere non potest (whom Jove himself can't harm)\n('tis [2002]Cato's hyperbole, a great husband himself); only scholars\nmethinks are most uncertain, unrespected, subject to all casualties,\nand hazards. For first, not one of a many proves to be a scholar, all\nare not capable and docile, [2003]ex omniligno non fit Mercurius: we\ncan make majors and officers every year, but not scholars: kings can\ninvest knights and barons, as Sigismund the emperor confessed;\nuniversities can give degrees; and Tu quod es, e populo quilibet esse\npotest; but he nor they, nor all the world, can give learning, make\nphilosophers, artists, orators, poets; we can soon say, as Seneca well\nnotes, O virum bonum, o divitem, point at a rich man, a good, a happy\nman, a prosperous man, sumptuose vestitum, Calamistratum, bene olentem,\nmagno temporis impendio constat haec laudatio, o virum literarum, but\n'tis not so easily performed to find out a learned man. Learning is not\nso quickly got, though they may be willing to take pains, to that end\nsufficiently informed, and liberally maintained by their patrons and\nparents, yet few can compass it. Or if they be docile, yet all men's\nwills are not answerable to their wits, they can apprehend, but will\nnot take pains; they are either seduced by bad companions, vel in\npuellam impingunt, vel in poculum (they fall in with women or wine) and\nso spend their time to their friends' grief and their own undoings. Or\nput case they be studious, industrious, of ripe wits, and perhaps good\ncapacities, then how many diseases of body and mind must they\nencounter? No labour in the world like unto study. It may be, their\ntemperature will not endure it, but striving to be excellent to know\nall, they lose health, wealth, wit, life and all. Let him yet happily\nescape all these hazards, aereis intestinis with a body of brass, and\nis now consummate and ripe, he hath profited in his studies, and\nproceeded with all applause: after many expenses, he is fit for\npreferment, where shall he have it? he is as far to seek it as he was\n(after twenty years' standing) at the first day of his coming to the\nUniversity. For what course shall he take, being now capable and ready?\nThe most parable and easy, and about which many are employed, is to\nteach a school, turn lecturer or curate, and for that he shall have\nfalconer's wages, ten pound per annum, and his diet, or some small\nstipend, so long as he can please his patron or the parish; if they\napprove him not (for usually they do but a year or two) as inconstant,\nas [2004]they that cried Hosanna one day, and Crucify him the other;\nserving-man-like, he must go look a new master; if they do, what is his\nreward?\n[2005]Hoc quoque te manet ut pueros elementa docentem\nOccupet extremis in vicis alba senectus.\n\nAt last thy snow-white age in suburb schools,\nShall toil in teaching boys their grammar rules.\n\nLike an ass, he wears out his time for provender, and can show a stump\nrod, togam tritam et laceram saith [2006]Haedus, an old torn gown, an\nensign of his infelicity, he hath his labour for his pain, a modicum to\nkeep him till he be decrepit, and that is all. Grammaticus non est\nfelix, &c. If he be a trencher chaplain in a gentleman's house, as it\nbefell [2007] Euphormio, after some seven years' service, he may\nperchance have a living to the halves, or some small rectory with the\nmother of the maids at length, a poor kinswoman, or a cracked\nchambermaid, to have and to hold during the time of his life. But if he\noffend his good patron, or displease his lady mistress in the mean\ntime,\n[2008]Ducetur Planta velut ictus ab Hercule Cacus,\nPoneturque foras, si quid tentaverit unquam\nHiscere\u2014\u2014\u2014\n\nas Hercules did by Cacus, he shall be dragged forth of doors by the\nheels, away with him. If he bend his forces to some other studies, with\nan intent to be a secretis to some nobleman, or in such a place with an\nambassador, he shall find that these persons rise like apprentices one\nunder another, and in so many tradesmen's shops, when the master is\ndead, the foreman of the shop commonly steps in his place. Now for\npoets, rhetoricians, historians, philosophers, [2009]mathematicians,\nsophisters, &c.; they are like grasshoppers, sing they must in summer,\nand pine in the winter, for there is no preferment for them. Even so\nthey were at first, if you will believe that pleasant tale of Socrates,\nwhich he told fair Phaedrus under a plane-tree, at the banks of the\nriver Iseus; about noon when it was hot, and the grasshoppers made a\nnoise, he took that sweet occasion to tell him a tale, how grasshoppers\nwere once scholars, musicians, poets, &c., before the Muses were born,\nand lived without meat and drink, and for that cause were turned by\nJupiter into grasshoppers. And may be turned again, In Tythoni Cicadas,\naut Lyciorum ranas, for any reward I see they are like to have: or else\nin the mean time, I would they could live, as they did, without any\nviaticum, like so many [2010]manucodiatae, those Indian birds of\nparadise, as we commonly call them, those I mean that live with the air\nand dew of heaven, and need no other food; for being as they are, their\n[2011]rhetoric only serves them to curse their bad fortunes, and many\nof them for want of means are driven to hard shifts; from grasshoppers\nthey turn humble-bees and wasps, plain parasites, and make the muses,\nmules, to satisfy their hunger-starved paunches, and get a meal's meat.\nTo say truth, 'tis the common fortune of most scholars, to be servile\nand poor, to complain pitifully, and lay open their wants to their\nrespectless patrons, as [2012]Cardan doth, as [2013]Xilander and many\nothers: and which is too common in those dedicatory epistles, for hope\nof gain, to lie, flatter, and with hyperbolical eulogiums and\ncommendations, to magnify and extol an illiterate unworthy idiot, for\nhis excellent virtues, whom they should rather, as [2014]Machiavel\nobserves, vilify, and rail at downright for his most notorious\nvillainies and vices. So they prostitute themselves as fiddlers, or\nmercenary tradesmen, to serve great men's turns for a small reward.\nThey are like [2015]Indians, they have store of gold, but know not the\nworth of it: for I am of Synesius's opinion, [2016]King Hieron got more\nby Simonides' acquaintance, than Simonides did by his; they have their\nbest education, good institution, sole qualification from us, and when\nthey have done well, their honour and immortality from us: we are the\nliving tombs, registers, and as so many trumpeters of their fames: what\nwas Achilles without Homer? Alexander without Arian and Curtius? who\nhad known the Caesars, but for Suetonius and Dion?\n[2017]Vixerunt fortes ante Agamemnona\nMulti: sed omnes illachrymabiles\nUrgentur, ignotique longa\nNocte, carent quia vate sacro.\n\n\nBefore great Agamemnon reign'd,\nReign'd kings as great as he, and brave,\n\nWhose huge ambition's now contain'd\nIn the small compass of a grave:\n\nIn endless night, they sleep, unwept, unknown,\nNo bard they had to make all time their own.\n\nthey are more beholden to scholars, than scholars to them; but they\nundervalue themselves, and so by those great men are kept down. Let\nthem have that encyclopaedian, all the learning in the world; they must\nkeep it to themselves, [2018]live in base esteem, and starve, except\nthey will submit, as Budaeus well hath it, so many good parts, so many\nensigns of arts, virtues, be slavishly obnoxious to some illiterate\npotentate, and live under his insolent worship, or honour, like\nparasites, Qui tanquam mures alienum panem comedunt. For to say truth,\nartes hae, non sunt Lucrativae, as Guido Bonat that great astrologer\ncould foresee, they be not gainful arts these, sed esurientes et\nfamelicae, but poor and hungry.\n\n[2019]Dat Galenus opes, dat Justinianus honores,\nSed genus et species cogitur ire pedes:\n\n\nThe rich physician, honour'd lawyers ride,\nWhilst the poor scholar foots it by their side.\n\nPoverty is the muses' patrimony, and as that poetical divinity teacheth\nus, when Jupiter's daughters were each of them married to the gods, the\nmuses alone were left solitary, Helicon forsaken of all suitors, and I\nbelieve it was, because they had no portion.\n\nCalliope longum caelebs cur vixit in aevum?\nNempe nihil dotis, quod numeraret, erat.\n\n\nWhy did Calliope live so long a maid?\nBecause she had no dowry to be paid.\n\nEver since all their followers are poor, forsaken and left unto\nthemselves. Insomuch, that as [2020]Petronius argues, you shall likely\nknow them by their clothes. There came, saith he, by chance into my\ncompany, a fellow not very spruce to look on, that I could perceive by\nthat note alone he was a scholar, whom commonly rich men hate: I asked\nhim what he was, he answered, a poet: I demanded again why he was so\nragged, he told me this kind of learning never made any man rich.\n[2021]Qui Pelago credit, magno se faenore tollit,\nQui pugnas et rostra petit, praecingitur auro:\nVilis adulator picto jacet ebrius ostro,\nSola pruinosis horret facundia pannis.\n\n\nA merchant's gain is great, that goes to sea;\nA soldier embossed all in gold;\n\nA flatterer lies fox'd in brave array;\nA scholar only ragged to behold.\n\nAll which our ordinary students, right well perceiving in the\nuniversities, how unprofitable these poetical, mathematical, and\nphilosophical studies are, how little respected, how few patrons; apply\nthemselves in all haste to those three commodious professions of law,\nphysic, and divinity, sharing themselves between them, [2022]rejecting\nthese arts in the mean time, history, philosophy, philology, or lightly\npassing them over, as pleasant toys fitting only table-talk, and to\nfurnish them with discourse. They are not so behoveful: he that can\ntell his money hath arithmetic enough: he is a true geometrician, can\nmeasure out a good fortune to himself; a perfect astrologer, that can\ncast the rise and fall of others, and mark their errant motions to his\nown use. The best optics are, to reflect the beams of some great man's\nfavour and grace to shine upon him. He is a good engineer that alone\ncan make an instrument to get preferment. This was the common tenet and\npractice of Poland, as Cromerus observed not long since, in the first\nbook of his history; their universities were generally base, not a\nphilosopher, a mathematician, an antiquary, &c., to be found of any\nnote amongst them, because they had no set reward or stipend, but every\nman betook himself to divinity, hoc solum in votis habens, opimum\nsacerdotium, a good parsonage was their aim. This was the practice of\nsome of our near neighbours, as [2023]Lipsius inveighs, they thrust\ntheir children to the study of law and divinity, before they be\ninformed aright, or capable of such studies. Scilicet omnibus artibus\nantistat spes lucri, et formosior est cumulus auri, quam quicquid\nGraeci Latinique delirantes scripserunt. Ex hoc numero deinde veniunt\nad gubernacula reipub. intersunt et praesunt consiliis regum, o pater,\no patria? so he complained, and so may others. For even so we find, to\nserve a great man, to get an office in some bishop's court (to practise\nin some good town) or compass a benefice, is the mark we shoot at, as\nbeing so advantageous, the highway to preferment.\nAlthough many times, for aught I can see, these men fail as often as\nthe rest in their projects, and are as usually frustrate of their\nhopes. For let him be a doctor of the law, an excellent civilian of\ngood worth, where shall he practise and expatiate? Their fields are so\nscant, the civil law with us so contracted with prohibitions, so few\ncauses, by reason of those all-devouring municipal laws, quibus nihil\nilliteratius, saith [2024] Erasmus, an illiterate and a barbarous\nstudy, (for though they be never so well learned in it, I can hardly\nvouchsafe them the name of scholars, except they be otherwise\nqualified) and so few courts are left to that profession, such slender\noffices, and those commonly to be compassed at such dear rates, that I\nknow not how an ingenious man should thrive amongst them. Now for\nphysicians, there are in every village so many mountebanks, empirics,\nquacksalvers, Paracelsians, as they call themselves, Caucifici et\nsanicidae so [2025]Clenard terms them, wizards, alchemists, poor\nvicars, cast apothecaries, physicians' men, barbers, and good wives,\nprofessing great skill, that I make great doubt how they shall be\nmaintained, or who shall be their patients. Besides, there are so many\nof both sorts, and some of them such harpies, so covetous, so\nclamorous, so impudent; and as [2026]he said, litigious idiots,\n\nQuibus loquacis affatim arrogantiae est\nPentiae parum aut nihil,\n\nNec ulla mica literarii salis,\nCrumenimulga natio:\n\nLoquuteleia turba, litium strophae,\nMaligna litigantium cohors, togati vultures,\n\nLavernae alumni, Agyrtae, &c.\n\n\nWhich have no skill but prating arrogance,\nNo learning, such a purse-milking nation:\n\nGown'd vultures, thieves, and a litigious rout\nOf cozeners, that haunt this occupation,\n\nthat they cannot well tell how to live one by another, but as he jested\nin the Comedy of Clocks, they were so many, [2027]major pars populi\narida reptant fame, they are almost starved a great part of them, and\nready to devour their fellows, [2028]Et noxia callidilate se corripere,\nsuch a multitude of pettifoggers and empirics, such impostors, that an\nhonest man knows not in what sort to compose and behave himself in\ntheir society, to carry himself with credit in so vile a rout,\nscientiae nomen, tot sumptibus partum et vigiliis, profiteri dispudeat,\npostquam, &c.\nLast of all to come to our divines, the most noble profession and\nworthy of double honour, but of all others the most distressed and\nmiserable. If you will not believe me, hear a brief of it, as it was\nnot many years since publicly preached at Paul's cross, [2029]by a\ngrave minister then, and now a reverend bishop of this land: We that\nare bred up in learning, and destinated by our parents to this end, we\nsuffer our childhood in the grammar-school, which Austin calls magnam\ntyrannidem, et grave malum, and compares it to the torments of\nmartyrdom; when we come to the university, if we live of the college\nallowance, as Phalaris objected to the Leontines, \u03c0\u03b1\u03bd \u03c4\u1ff6\u03bd \u1f10\u03bd\u03b4\u03b5\u1fd6\u03c2 \u03c0\u03bb\u1f74\u03bd\n\u03bb\u03b9\u03bc\u03bf\u1f7a \u03ba\u03b1\u1f76 \u03c6\u03cc\u03b2\u03bf\u03c5, needy of all things but hunger and fear, or if we be\nmaintained but partly by our parents' cost, do expend in unnecessary\nmaintenance, books and degrees, before we come to any perfection, five\nhundred pounds, or a thousand marks. If by this price of the expense of\ntime, our bodies and spirits, our substance and patrimonies, we cannot\npurchase those small rewards, which are ours by law, and the right of\ninheritance, a poor parsonage, or a vicarage of 50_l._ per annum, but\nwe must pay to the patron for the lease of a life (a spent and out-worn\nlife) either in annual pension, or above the rate of a copyhold, and\nthat with the hazard and loss of our souls, by simony and perjury, and\nthe forfeiture of all our spiritual preferments, in esse and posse,\nboth present and to come. What father after a while will be so\nimprovident to bring up his son to his great charge, to this necessary\nbeggary? What Christian will be so irreligious, to bring up his son in\nthat course of life, which by all probability and necessity, cogit ad\nturpia, enforcing to sin, will entangle him in simony and perjury, when\nas the poet said, Invitatus ad haec aliquis de ponte negabit: a\nbeggar's brat taken from the bridge where he sits a begging, if he knew\nthe inconvenience, had cause to refuse it. This being thus, have not we\nfished fair all this while, that are initiate divines, to find no\nbetter fruits of our labours, [2030] hoc est cur palles, cur quis non\nprandeat hoc est? do we macerate ourselves for this? Is it for this we\nrise so early all the year long? [2031]Leaping (as he saith) out of our\nbeds, when we hear the bell ring, as if we had heard a thunderclap. If\nthis be all the respect, reward and honour we shall have, [2032]frange\nleves calamos, et scinde Thalia libellos: let us give over our books,\nand betake ourselves to some other course of life; to what end should\nwe study? [2033]Quid me litterulas stulti docuere parentes, what did\nour parents mean to make us scholars, to be as far to seek of\npreferment after twenty years' study, as we were at first: why do we\ntake such pains? Quid tantum insanis juvat impallescere chartis? If\nthere be no more hope of reward, no better encouragement, I say again,\nFrange leves calamos, et scinde Thalia libellos; let's turn soldiers,\nsell our books, and buy swords, guns, and pikes, or stop bottles with\nthem, turn our philosopher's gowns, as Cleanthes once did, into\nmillers' coats, leave all and rather betake ourselves to any other\ncourse of life, than to continue longer in this misery. [2034]Praestat\ndentiscalpia radere, quam literariis monumentis magnatum favorem\nemendicare.\nYea, but methinks I hear some man except at these words, that though\nthis be true which I have said of the estate of scholars, and\nespecially of divines, that it is miserable and distressed at this\ntime, that the church suffers shipwreck of her goods, and that they\nhave just cause to complain; there is a fault, but whence proceeds it?\nIf the cause were justly examined, it would be retorted upon ourselves,\nif we were cited at that tribunal of truth, we should be found guilty,\nand not able to excuse it That there is a fault among us, I confess,\nand were there not a buyer, there would not be a seller; but to him\nthat will consider better of it, it will more than manifestly appear,\nthat the fountain of these miseries proceeds from these griping\npatrons. In accusing them, I do not altogether excuse us; both are\nfaulty, they and we: yet in my judgment, theirs is the greater fault,\nmore apparent causes and much to be condemned. For my part, if it be\nnot with me as I would, or as it should, I do ascribe the cause, as\n[2035]Cardan did in the like case; meo infortunio potius quam illorum\nsceleri, to [2036]mine own infelicity rather than their naughtiness:\nalthough I have been baffled in my time by some of them, and have as\njust cause to complain as another: or rather indeed to mine own\nnegligence; for I was ever like that Alexander in [2037]Plutarch,\nCrassus his tutor in philosophy, who, though he lived many years\nfamiliarly with rich Crassus, was even as poor when from, (which many\nwondered at) as when he came first to him; he never asked, the other\nnever gave him anything; when he travelled with Crassus he borrowed a\nhat of him, at his return restored it again. I have had some such noble\nfriends' acquaintance and scholars, but most part (common courtesies\nand ordinary respects excepted) they and I parted as we met, they gave\nme as much as I requested, and that was\u2014And as Alexander ab Alexandro\nGenial. dier. l. 6. c. 16. made answer to Hieronymus Massainus, that\nwondered, quum plures ignavos et ignobiles ad dignitates et sacerdotia\npromotos quotidie videret, when other men rose, still he was in the\nsame state, eodem tenore et fortuna cui mercedem laborum studiorumque\ndeberi putaret, whom he thought to deserve as well as the rest. He made\nanswer, that he was content with his present estate, was not ambitious,\nand although objurgabundus suam segnitiem accusaret, cum obscurae\nsortis homines ad sacerdotia et pontificatus evectos, &c., he chid him\nfor his backwardness, yet he was still the same: and for my part\n(though I be not worthy perhaps to carry Alexander's books) yet by some\noverweening and well-wishing friends, the like speeches have been used\nto me; but I replied still with Alexander, that I had enough, and more\nperadventure than I deserved; and with Libanius Sophista, that rather\nchose (when honours and offices by the emperor were offered unto him)\nto be talis Sophista, quam tails Magistratus. I had as lief be still\nDemocritus junior, and privus privatus, si mihi jam daretur optio, quam\ntalis fortasse Doctor, talis Dominus.\u2014Sed quorsum haec? For the rest\n'tis on both sides facinus detestandum, to buy and sell livings, to\ndetain from the church, that which God's and men's laws have bestowed\non it; but in them most, and that from the covetousness and ignorance\nof such as are interested in this business; I name covetousness in the\nfirst place, as the root of all these mischiefs, which, Achan-like,\ncompels them to commit sacrilege, and to make simoniacal compacts, (and\nwhat not) to their own ends, [2038]that kindles God's wrath, brings a\nplague, vengeance, and a heavy visitation upon themselves and others.\nSome out of that insatiable desire of filthy lucre, to be enriched,\ncare not how they come by it per fas et nefas, hook or crook, so they\nhave it. And others when they have with riot and prodigality embezzled\ntheir estates, to recover themselves, make a prey of the church,\nrobbing it, as [2039]Julian the apostate did, spoil parsons of their\nrevenues (in keeping half back, [2040]as a great man amongst us\nobserves:) and that maintenance on which they should live: by means\nwhereof, barbarism is increased, and a great decay of Christian\nprofessors: for who will apply himself to these divine studies, his\nson, or friend, when after great pains taken, they shall have nothing\nwhereupon to live? But with what event do they these things?\n[2041]Opesque totis viribus venamini\nAt inde messis accidit miserrima.\n\nThey toil and moil, but what reap they? They are commonly unfortunate\nfamilies that use it, accursed in their progeny, and, as common\nexperience evinceth, accursed themselves in all their proceedings. With\nwhat face (as [2042]he quotes out of Aust.) can they expect a blessing\nor inheritance from Christ in heaven, that defraud Christ of his\ninheritance here on earth? I would all our simoniacal patrons, and such\nas detain tithes, would read those judicious tracts of Sir Henry\nSpelman, and Sir James Sempill, knights; those late elaborate and\nlearned treatises of Dr. Tilslye, and Mr. Montague, which they have\nwritten of that subject. But though they should read, it would be to\nsmall purpose, clames licet et mare coelo Confundas; thunder, lighten,\npreach hell and damnation, tell them 'tis a sin, they will not believe\nit; denounce and terrify, they have [2043]cauterised consciences, they\ndo not attend, as the enchanted adder, they stop their ears. Call them\nbase, irreligious, profane, barbarous, pagans, atheists, epicures, (as\nsome of them surely are) with the bawd in Plautus, Euge, optime, they\ncry and applaud themselves with that miser, [2044]simul ac nummos\ncontemplor in arca: say what you will, quocunque modo rem: as a dog\nbarks at the moon, to no purpose are your sayings: Take your heaven,\nlet them have money. A base, profane, epicurean, hypocritical rout: for\nmy part, let them pretend what zeal they will, counterfeit religion,\nblear the world's eyes, bombast themselves, and stuff out their\ngreatness with church spoils, shine like so many peacocks; so cold is\nmy charity, so defective in this behalf, that I shall never think\nbetter of them, than that they are rotten at core, their bones are full\nof epicurean hypocrisy, and atheistical marrow, they are worse than\nheathens. For as Dionysius Halicarnassaeus observes, Antiq. Rom. lib.\n7. [2045]Primum locum, &c. Greeks and Barbarians observe all religious\nrites, and dare not break them for fear of offending their gods; but\nour simoniacal contractors, our senseless Achans, our stupefied\npatrons, fear neither God nor devil, they have evasions for it, it is\nno sin, or not due jure divino, or if a sin, no great sin, &c. And\nthough they be daily punished for it, and they do manifestly perceive,\nthat as he said, frost and fraud come to foul ends; yet as\n[2046]Chrysostom follows it Nulla ex poena sit correctio, et quasi\nadversis malitia hominum provocetur, crescit quotidie quod puniatur:\nthey are rather worse than better,\u2014iram atque animos a crimine sumunt,\nand the more they are corrected, the more they offend: but let them\ntake their course, [2047]Rode caper vites, go on still as they begin,\n'tis no sin, let them rejoice secure, God's vengeance will overtake\nthem in the end, and these ill-gotten goods, as an eagle's feathers,\n[2048] will consume the rest of their substance; it is [2049]aurum\nTholosanum, and will produce no better effects. [2050]Let them lay it\nup safe, and make their conveyances never so close, lock and shut door,\nsaith Chrysostom, yet fraud and covetousness, two most violent thieves\nare still included, and a little gain evil gotten will subvert the rest\nof their goods. The eagle in Aesop, seeing a piece of flesh now ready\nto be sacrificed, swept it away with her claws, and carried it to her\nnest; but there was a burning coal stuck to it by chance, which\nunawares consumed her young ones, nest, and all together. Let our\nsimoniacal church-chopping patrons, and sacrilegious harpies, look for\nno better success.\nA second cause is ignorance, and from thence contempt, successit odium\nin literas ab ignorantia vulgi; which [2051]Junius well perceived: this\nhatred and contempt of learning proceeds out of [2052]ignorance; as\nthey are themselves barbarous, idiots, dull, illiterate, and proud, so\nthey esteem of others. Sint Mecaenates, non deerunt Flacce Marones: Let\nthere be bountiful patrons, and there will be painful scholars in all\nsciences. But when they contemn learning, and think themselves\nsufficiently qualified, if they can write and read, scramble at a piece\nof evidence, or have so much Latin as that emperor had, [2053]qui\nnescit dissimulare, nescit vivere, they are unfit to do their country\nservice, to perform or undertake any action or employment, which may\ntend to the good of a commonwealth, except it be to fight, or to do\ncountry justice, with common sense, which every yeoman can likewise do.\nAnd so they bring up their children, rude as they are themselves,\nunqualified, untaught, uncivil most part. [2054]Quis e nostra juventute\nlegitime instituitur literis? Quis oratores aut Philosophos tangit?\nquis historiam legit, illam rerum agendarum quasi animam? praecipitant\nparentes vota sua, &c. 'twas Lipsius' complaint to his illiterate\ncountrymen, it may be ours. Now shall these men judge of a scholar's\nworth, that have no worth, that know not what belongs to a student's\nlabours, that cannot distinguish between a true scholar and a drone? or\nhim that by reason of a voluble tongue, a strong voice, a pleasing\ntone, and some trivially polyanthean helps, steals and gleans a few\nnotes from other men's harvests, and so makes a fairer show, than he\nthat is truly learned indeed: that thinks it no more to preach, than to\nspeak, [2055]or to run away with an empty cart; as a grave man said:\nand thereupon vilify us, and our pains; scorn us, and all learning.\n[2056] Because they are rich, and have other means to live, they think\nit concerns them not to know, or to trouble themselves with it; a\nfitter task for younger brothers, or poor men's sons, to be pen and\ninkhorn men, pedantical slaves, and no whit beseeming the calling of a\ngentleman, as Frenchmen and Germans commonly do, neglect therefore all\nhuman learning, what have they to do with it? Let mariners learn\nastronomy; merchants, factors study arithmetic; surveyors get them\ngeometry; spectacle-makers optics; land-leapers geography; town-clerks\nrhetoric, what should he do with a spade, that hath no ground to dig;\nor they with learning, that have no use of it? thus they reason, and\nare not ashamed to let mariners, apprentices, and the basest servants,\nbe better qualified than themselves. In former times, kings, princes,\nand emperors, were the only scholars, excellent in all faculties.\nJulius Caesar mended the year, and writ his own Commentaries,\n[2057]\u2014\u2014\u2014media inter prealia semper,\nStellarum coelique plagis, superisque vacavit.\n\n[2058]Antonius, Adrian, Nero, Seve. Jul. &c. [2059]Michael the emperor,\nand Isacius, were so much given to their studies, that no base fellow\nwould take so much pains: Orion, Perseus, Alphonsus, Ptolomeus, famous\nastronomers; Sabor, Mithridates, Lysimachus, admired physicians:\nPlato's kings all: Evax, that Arabian prince, a most expert jeweller,\nand an exquisite philosopher; the kings of Egypt were priests of old,\nchosen and from thence,\u2014Idem rex hominum, Phoebique sacerdos: but those\nheroical times are past; the Muses are now banished in this bastard\nage, ad sordida tuguriola, to meaner persons, and confined alone almost\nto universities. In those days, scholars were highly beloved,\n[2060]honoured, esteemed; as old Ennius by Scipio Africanus, Virgil by\nAugustus; Horace by Meceanas: princes' companions; dear to them, as\nAnacreon to Polycrates; Philoxenus to Dionysius, and highly rewarded.\nAlexander sent Xenocrates the philosopher fifty talents, because he was\npoor, visu rerum, aut eruditione praestantes viri, mensis olim regum\nadhibiti, as Philostratus relates of Adrian and Lampridius of Alexander\nSeverus: famous clerks came to these princes' courts, velut in Lycaeum,\nas to a university, and were admitted to their tables, quasi divum\nepulis accumbentes; Archilaus, that Macedonian king, would not\nwillingly sup without Euripides, (amongst the rest he drank to him at\nsupper one night, and gave him a cup of gold for his pains) delectatus\npoetae suavi sermone; and it was fit it should be so; because as\n[2061]Plato in his Protagoras well saith, a good philosopher as much\nexcels other men, as a great king doth the commons of his country; and\nagain, [2062]quoniam illis nihil deest, et minime egere solent, et\ndisciplinas quas profitentur, soli a contemptu vindicare possunt, they\nneeded not to beg so basely, as they compel [2063]scholars in our times\nto complain of poverty, or crouch to a rich chuff for a meal's meat,\nbut could vindicate themselves, and those arts which they professed.\nNow they would and cannot: for it is held by some of them, as an axiom,\nthat to keep them poor, will make them study; they must be dieted, as\nhorses to a race, not pampered, [2064]Alendos volunt, non saginandos,\nne melioris mentis flammula extinguatur; a fat bird will not sing, a\nfat dog cannot hunt, and so by this depression of theirs [2065]some\nwant means, others will, all want [2066]encouragement, as being\nforsaken almost; and generally contemned. 'Tis an old saying, Sint\nMecaenates, non deerunt Flacce Marones, and 'tis a true saying still.\nYet oftentimes I may not deny it the main fault is in ourselves. Our\nacademics too frequently offend in neglecting patrons, as [2067]Erasmus\nwell taxeth, or making ill choice of them; negligimus oblatos aut\namplectimur parum aptos, or if we get a good one, non studemus mutuis\nofficiis favorem ejus alere, we do not ply and follow him as we should.\nIdem mihi accidit Adolescenti (saith Erasmus) acknowledging his fault,\net gravissime peccavi, and so may [2068]I say myself, I have offended\nin this, and so peradventure have many others. We did not spondere\nmagnatum favoribus, qui caeperunt nos amplecti, apply ourselves with\nthat readiness we should: idleness, love of liberty, immodicus amor\nlibertatis effecit ut diu cum perfidis amicis, as he confesseth, et\npertinaci pauperate colluctarer, bashfulness, melancholy, timorousness,\ncause many of us to be too backward and remiss. So some offend in one\nextreme, but too many on the other, we are most part too forward, too\nsolicitous, too ambitious, too impudent; we commonly complain deesse\nMaecenates, of want of encouragement, want of means, when as the true\ndefect is in our own want of worth, our insufficiency: did Maecenas\ntake notice of Horace or Virgil till they had shown themselves first?\nor had Bavius and Mevius any patrons? Egregium specimen dent, saith\nErasmus, let them approve themselves worthy first, sufficiently\nqualified for learning and manners, before they presume or impudently\nintrude and put themselves on great men as too many do, with such base\nflattery, parasitical colloguing, such hyperbolical elogies they do\nusually insinuate that it is a shame to hear and see. Immodicae laudes\nconciliant invidiam, potius quam laudem, and vain commendations\nderogate from truth, and we think in conclusion, non melius de laudato,\npejus de laudante, ill of both, the commender and commended. So we\noffend, but the main fault is in their harshness, defect of patrons.\nHow beloved of old, and how much respected was Plato to Dionysius? How\ndear to Alexander was Aristotle, Demeratus to Philip, Solon to Croesus,\nAuexarcus and Trebatius to Augustus, Cassius to Vespasian, Plutarch to\nTrajan, Seneca to Nero, Simonides to Hieron? how honoured?\n[2069]Sed haec prius fuere, nunc recondita\nSenent quiete,\n\nthose days are gone; Et spes, et ratio studiorum in Caesare tantum:\n[2070] as he said of old, we may truly say now, he is our amulet, our\n[2071]sun, our sole comfort and refuge, our Ptolemy, our common\nMaecenas, Jacobus munificus, Jacobus pacificus, mysta Musarum, Rex\nPlatonicus: Grande decus, columenque nostrum: a famous scholar himself,\nand the sole patron, pillar, and sustainer of learning: but his worth\nin this kind is so well known, that as Paterculus of Cato, Jam ipsum\nlaudare nefas sit: and which [2072] Pliny to Trajan. Seria te carmina,\nhonorque aeternus annalium, non haec brevis et pudenda praedicatio\ncolet. But he is now gone, the sun of ours set, and yet no night\nfollows, Sol occubuit, nox nulla sequuta est. We have such another in\nhis room, [2073]aureus alter. Avulsus, simili frondescit virga metallo,\nand long may he reign and flourish amongst us.\nLet me not be malicious, and lie against my genius, I may not deny, but\nthat we have a sprinkling of our gentry, here and there one,\nexcellently well learned, like those Fuggeri in Germany; Dubartus, Du\nPlessis, Sadael, in France; Picus Mirandula, Schottus, Barotius, in\nItaly; Apparent rari nantes in gurgite vasto. But they are but few in\nrespect of the multitude, the major part (and some again excepted, that\nare indifferent) are wholly bent for hawks and hounds, and carried away\nmany times with intemperate lust, gaming and drinking. If they read a\nbook at any time (si quod est interim otii a venatu, poculis, alea,\nscortis) 'tis an English Chronicle, St. Huon of Bordeaux, Amadis de\nGaul, &c., a play-book, or some pamphlet of news, and that at such\nseasons only, when they cannot stir abroad, to drive away time,\n[2074]their sole discourse is dogs, hawks, horses, and what news? If\nsome one have been a traveller in Italy, or as far as the emperor's\ncourt, wintered in Orleans, and can court his mistress in broken\nFrench, wear his clothes neatly in the newest fashion, sing some choice\noutlandish tunes, discourse of lords, ladies, towns, palaces, and\ncities, he is complete and to be admired: [2075]otherwise he and they\nare much at one; no difference between the master and the man, but\nworshipful titles; wink and choose betwixt him that sits down (clothes\nexcepted) and him that holds the trencher behind him: yet these men\nmust be our patrons, our governors too sometimes, statesmen,\nmagistrates, noble, great, and wise by inheritance.\nMistake me not (I say again) Vos o Patritius sanguis, you that are\nworthy senators, gentlemen, I honour your names and persons, and with\nall submissiveness, prostrate myself to your censure and service. There\nare amongst you, I do ingenuously confess, many well-deserving patrons,\nand true patriots, of my knowledge, besides many hundreds which I never\nsaw, no doubt, or heard of, pillars of our commonwealth, [2076]whose\nworth, bounty, learning, forwardness, true zeal in religion, and good\nesteem of all scholars, ought to be consecrated to all posterity; but\nof your rank, there are a debauched, corrupt, covetous, illiterate crew\nagain, no better than stocks, merum pecus (testor Deum, non mihi videri\ndignos ingenui hominis appellatione) barbarous Thracians, et quis ille\nthrax qui hoc neget? a sordid, profane, pernicious company,\nirreligious, impudent and stupid, I know not what epithets to give\nthem, enemies to learning, confounders of the church, and the ruin of a\ncommonwealth; patrons they are by right of inheritance, and put in\ntrust freely to dispose of such livings to the church's good; but (hard\ntaskmasters they prove) they take away their straw, and compel them to\nmake their number of brick: they commonly respect their own ends,\ncommodity is the steer of all their actions, and him they present in\nconclusion, as a man of greatest gifts, that will give most; no penny,\n[2077]no paternoster, as the saying is. Nisi preces auro fulcias,\namplius irritas: ut Cerberus offa, their attendants and officers must\nbe bribed, feed, and made, as Cerberus is with a sop by him that goes\nto hell. It was an old saying, Omnia Romae venalia (all things are\nvenal at Rome,) 'tis a rag of Popery, which will never be rooted out,\nthere is no hope, no good to be done without money. A clerk may offer\nhimself, approve his [2078]worth, learning, honesty, religion, zeal,\nthey will commend him for it; but [2079]probitas laudatur et alget. If\nhe be a man of extraordinary parts, they will flock afar off to hear\nhim, as they did in Apuleius, to see Psyche: multi mortales confluebant\nad videndum saeculi decus, speculum gloriosum, laudatur ab omnibus,\nspectatur ob omnibus, nec quisquam non rex, non regius, cupidus ejus\nnuptiarium petitor accedit; mirantur quidem divinam formam omnes, sed\nut simulacrum fabre politum mirantur; many mortal men came to see fair\nPsyche the glory of her age, they did admire her, commend, desire her\nfor her divine beauty, and gaze upon her; but as on a picture; none\nwould marry her, quod indotato, fair Psyche had no money. [2080]So they\ndo by learning;\n[2081]\u2014\u2014\u2014didicit jam dives avarus\nTantum admirari, tantum laudare disertos,\nUt pueri Junonis avem\u2014\u2014\u2014\n\n\nYour rich men have now learn'd of latter days\nT'admire, commend, and come together\n\nTo hear and see a worthy scholar speak,\nAs children do a peacock's feather.\n\nHe shall have all the good words that may be given, [2082]a proper man,\nand 'tis pity he hath no preferment, all good wishes, but inexorable,\nindurate as he is, he will not prefer him, though it be in his power,\nbecause he is indotatus, he hath no money. Or if he do give him\nentertainment, let him be never so well qualified, plead affinity,\nconsanguinity, sufficiency, he shall serve seven years, as Jacob did\nfor Rachel, before he shall have it. [2083]If he will enter at first,\nhe must get in at that Simoniacal gate, come off soundly, and put in\ngood security to perform all covenants, else he will not deal with, or\nadmit him. But if some poor scholar, some parson chaff, will offer\nhimself; some trencher chaplain, that will take it to the halves,\nthirds, or accepts of what he will give, he is welcome; be conformable,\npreach as he will have him, he likes him before a million of others;\nfor the host is always best cheap: and then as Hierom said to\nCromatius, patella dignum operculum, such a patron, such a clerk; the\ncure is well supplied, and all parties pleased. So that is still\nverified in our age, which [2084]Chrysostom complained of in his time,\nQui opulentiores sunt, in ordinem parasitorum cogunt eos, et ipsos\ntanquam canes ad mensas suas enutriunt, eorumque impudentes. Venires\niniquarum coenarum reliquiis differtiunt, iisdem pro arbitro abulentes:\nRich men keep these lecturers, and fawning parasites, like so many dogs\nat their tables, and filling their hungry guts with the offals of their\nmeat, they abuse them at their pleasure, and make them say what they\npropose. [2085]As children do by a bird or a butterfly in a string,\npull in and let him out as they list, do they by their trencher\nchaplains, prescribe, command their wits, let in and out as to them it\nseems best. If the patron be precise, so must his chaplain be; if he be\npapistical, his clerk must be so too, or else be turned out. These are\nthose clerks which serve the turn, whom they commonly entertain, and\npresent to church livings, whilst in the meantime we that are\nUniversity men, like so many hidebound calves in a pasture, tarry out\nour time, wither away as a flower ungathered in a garden, and are never\nused; or as so many candles, illuminate ourselves alone, obscuring one\nanother's light, and are not discerned here at all, the least of which,\ntranslated to a dark room, or to some country benefice, where it might\nshine apart, would give a fair light, and be seen over all. Whilst we\nlie waiting here as those sick men did at the Pool of [2086] Bethesda,\ntill the Angel stirred the water, expecting a good hour, they step\nbetween, and beguile us of our preferment. I have not yet said, if\nafter long expectation, much expense, travel, earnest suit of ourselves\nand friends, we obtain a small benefice at last; our misery begins\nafresh, we are suddenly encountered with the flesh, world, and devil,\nwith a new onset; we change a quiet life for an ocean of troubles, we\ncome to a ruinous house, which before it be habitable, must be\nnecessarily to our great damage repaired; we are compelled to sue for\ndilapidations, or else sued ourselves, and scarce yet settled, we are\ncalled upon for our predecessor's arrearages; first-fruits, tenths,\nsubsidies, are instantly to be paid, benevolence, procurations, &c.,\nand which is most to be feared, we light upon a cracked title, as it\nbefell Clenard of Brabant, for his rectory, and charge of his Beginae;\nhe was no sooner inducted, but instantly sued, cepimusque [2087](saith\nhe) strenue litigare, et implacabili bello confligere: at length after\nten years' suit, as long as Troy's siege, when he had tired himself,\nand spent his money, he was fain to leave all for quietness' sake, and\ngive it up to his adversary. Or else we are insulted over, and trampled\non by domineering officers, fleeced by those greedy harpies to get more\nfees; we stand in fear of some precedent lapse; we fall amongst\nrefractory, seditious sectaries, peevish puritans, perverse papists, a\nlascivious rout of atheistical Epicures, that will not be reformed, or\nsome litigious people (those wild beasts of Ephesus must be fought\nwith) that will not pay their dues without much repining, or compelled\nby long suit; Laici clericis oppido infesti, an old axiom, all they\nthink well gotten that is had from the church, and by such uncivil,\nharsh dealings, they make their poor minister weary of his place, if\nnot his life; and put case they be quiet honest men, make the best of\nit, as often it falls out, from a polite and terse academic, he must\nturn rustic, rude, melancholise alone, learn to forget, or else, as\nmany do, become maltsters, graziers, chapmen, &c. (now banished from\nthe academy, all commerce of the muses, and confined to a country\nvillage, as Ovid was from Rome to Pontus), and daily converse with a\ncompany of idiots and clowns.\nNos interim quod, attinet (nec enim immunes ab hac noxa sumus) idem\nrealus manet, idem nobis, et si non multo gravius, crimen objici\npotest: nostra enim culpa sit, nostra incuria, nostra avaritia, quod\ntam frequentes, foedaeque fiant in Ecclesia nundinationes, (templum est\nvaenale, deusque) tot sordes invehantur, tanta grassetur impietas,\ntanta nequitia, tam insanus miseriarum Euripus, et turbarum aestuarium,\nnostro inquam, omnium (Academicorum imprimis) vitio sit. Quod tot Resp.\nmalis afficiatur, a nobis seminarium; ultro malum hoc accersimus, et\nquavis contumelia, quavis interim miseria digni, qui pro virili non\noccurrimus. Quid enim fieri posse speramus, quum tot indies sine\ndelectu pauperes alumni, terrae filii, et cujuscunque ordinis\nhomunciones ad gradus certatim admittantur? qui si definitionem,\ndistinctionemque unam aut alteram memoriter edidicerint, et pro more\ntot annos in dialectica posuerint, non refert quo profectu, quales\ndemum sint, idiotae, nugatores, otiatores, aleatores, compotores,\nindigni, libidinis voluptatumque administri, Sponsi Penelopes,\nnebulones, Alcinoique, modo tot annos in academia insumpserint, et se\npro togatis venditarint; lucri causa, et amicorum intercessu\npraesentantur; addo etiam et magnificis nonnunquam elogiis morum et\nscientiae; et jam valedicturi testimonialibus hisce litteris,\namplissime conscriptis in eorum gratiam honorantur, abiis, qui fidei\nsuae et existimationis jacturam proculdubio faciunt. Doctores enim et\nprofessores (quod ait [2088]ille) id unum curant, ut ex professionibus\nfrequentibus, et tumultuariis potius quam legitimis, commoda sua\npromoverant, et ex dispendio publico suum faciant incrementum. Id solum\nin votis habent annui plerumque magistratus, ut ab incipientium numero\n[2089]pecunias emungant, nec multum interest qui sint, literatores an\nliterati, modo pingues, nitidi, ad aspectum speciosi, et quod verbo\ndicam, pecuniosi sint. [2090]Philosophastri licentiantur in artibus,\nartem qui non habent, [2091]Eosque sapientes esse jubent, qui nulla\npraediti sunt sapientia, et nihil ad gradum praeterquam velle adferunt.\nTheologastri (solvant modo) satis superque docti, per omnes honorum\ngradus evehuntur et ascendunt. Atque hinc fit quod tam viles scurrae,\ntot passim idiotae, literarum crepusculo positi, larvae pastorum,\ncircumforanei, vagi, barbi, fungi, crassi, asini, merum pecus in\nsacrosanctos theologiae aditus, illotis pedibus irrumpant, praeter\ninverecundam frontem adferentes nihil, vulgares quasdam quisquilias, et\nscholarium quaedam nugamenta, indigna quae vel recipiantur in triviis.\nHoc illud indignum genus hominum et famelicum, indigum, vagum, ventris\nmancipium, ad stivam potius relegandum, ad haras aptius quam ad aras,\nquod divinas hasce literas turpiter prostituit; hi sunt qui pulpita\ncomplent, in aedes nobilium irrepunt, et quum reliquis vitae\ndestituantur subsidiis, ob corporis et animi egestatem, aliarum in\nrepub. partium minime capaces sint; ad sacram hanc anchoram confugiunt,\nsacerdotium quovis modo captantes, non ex sinceritate, quod\n[2092]Paulus ait, sed cauponantes verbum Dei. Ne quis interim viris\nbonis detractum quid putet, quos habet ecclesia Anglicana quamplurimos,\neggregie doctos, illustres, intactae famae, homines, et plures forsan\nquam quaevis Europae provincia; ne quis a florentisimis Academiis, quae\nviros undiquaque doctissimos, omni virtutum genere suspiciendos, abunde\nproducunt. Et multo plures utraque habitura, multo splendidior futura,\nsi non hae sordes splendidum lumen ejus obfuscarent, obstaret\ncorruptio, et cauponantes quaedam harpyae, proletariique bonum hoc\nnobis non inviderent. Nemo enim tam caeca mente, qui non hoc ipsum\nvideat: nemo tam stolido ingenio, qui non intelligat; tam pertinaci\njudicio, qui non agnoscat, ab his idiotis circumforaneis, sacram pollui\nTheologiam, ac caelestes Musas quasi prophanum quiddam prostitui. Viles\nanimae et effrontes (sic enim Lutherus [2093] alicubi vocat) lucelli\ncausa, ut muscae ad mulctra, ad nobilium et heroum mensas advolant, in\nspem sacerdotii, cujuslibet honoris, officii, in quamvis aulam, urbem\nse ingerunt, ad quodvis se ministerium componunt.\u2014 Ut nervis alienis\nmobile lignum\u2014Ducitur\u2014Hor. Lib. II. Sat. 7. [2094] offam sequentes,\npsittacorum more, in praedae spem quidvis effutiunt: obsecundantes\nParasiti [2095](Erasmus ait) quidvis docent, dicunt, scribunt, suadent,\net contra conscientiam probant, non ut salutarem reddant gregem, sed ut\nmagnificam sibi parent fortunam. [2096]Opiniones quasvis et decreta\ncontra verbum Dei astruunt, ne non offendant patronum, sed ut retineant\nfavorem procerum, et populi plausum, sibique ipsis opes accumulent. Eo\netenim plerunque animo ad Theologiam accedunt, non ut rem divinam, sed\nut suam facient; non ad Ecclesiae bonum promovendum, sed expilandum;\nquaerentes, quod Paulus ait, non quae Jesu Christi, sed quae sua, non\ndomini thesaurum, sed ut sibi, suisque thesaurizent. Nec tantum iis,\nqui vilirrie fortunae, et abjectae, sortis sunt, hoc in usu est: sed et\nmedios, summos elatos, ne dicam Episcopos, hoc malum invasit. [2097]\nDicite pontifices, in sacris quid facit aurum? [2098]summos saepe viros\ntransversos agit avaritia, et qui reliquis morum probitate\npraelucerent; hi facem praeferunt ad Simoniam, et in corruptionis hunc\nscopulum impingentes, non tondent pecus, sed deglubunt, et quocunque se\nconferunt, expilant, exhauriunt, abradunt, magnum famae suae, si non\nanimae naufragium facientes; ut non ab infimis ad summos, sed a summis\nad infimos malum promanasse videatur, et illud verum sit quod ille olim\nlusit, emerat ille prius, vendere jure potest. Simoniacus enim (quod\ncum Leone dicam) gratiam non accepit, si non accipit, non habet, et si\nnon habet, nec gratus potest esse; tantum enim absunt istorum nonnulli,\nqui ad clavum sedent a promovendo reliquos, ut penitus impediant, probe\nsibi conscii, quibus artibus illic pervenerint. [2099]Nam qui ob\nliteras emersisse illos credat, desipit; qui vero ingenii, eruditionis,\nexperientiae, probitatis, pietatis, et Musarum id esse pretium putat\n(quod olim revera fuit, hodie promittitur) planissime insanit. Utcunque\nvel undecunque malum hoc originem ducat, non ultra quaeram, ex his\nprimordiis caepit vitiorum colluvies, omnis calamitas, omne miseriarum\nagmen in Ecclesiam invehitur. Hinc tam frequens simonia, hinc ortae\nquerelae, fraudes, imposturae, ab hoc fonte se derivarunt omnes\nnequitiae. Ne quid obiter dicam de ambitione, adulatione plusquam\naulica, ne tristi domicaenio laborent, de luxu, de foedo nonnunquam\nvitae exemplo, quo nonnullos offendunt, de compotatione Sybaritica, &c.\nhinc ille squalor academicus, tristes hac tempestate Camenae, quum\nquivis homunculus artium ignarus, hic artibus assurgat, hunc in modum\npromoveatur et ditescat, ambitiosis appellationibus insignis, et multis\ndignitatibus augustus vulgi oculos perstringat, bene se habeat, et\ngrandia gradiens majestatem quandam ac amplitudinem prae se ferens,\nmiramque sollicitudinem, barba reverendus, toga nitidus, purpura\ncoruscus, supellectilis splendore, et famulorum numero maxime\nconspicuus. Quales statuae (quod ait [2100]ille) quae sacris in aedibus\ncolumnis imponuntur, velut oneri cedentes videntur, ac si insudarent,\nquum revera sensu sint carentes, et nihil saxeam adjuvent firmitatem:\natlantes videri volunt, quum sint statuae lapideae, umbratiles revera\nhomunciones, fungi, forsan et bardi, nihil a saxo differentes. Quum\ninterim docti viri, et vilae sanctioris ornamentis praediti, qui aestum\ndiei sustinent, his iniqua sorte serviant, minimo forsan salario\ncontenti, puris nominibus nuncupati, humiles, obscuri, multoque\ndigniores licet, egentes, inhonorati vitam privam privatam agant,\ntenuique sepulti sacerdotio, vel in collegiis suis in aeternum\nincarcerati, inglorie delitescant. Sed nolo diutius hanc movere\nsentinam, hinc illae lachrymae, lugubris musarum habitus, [2101]hinc\nipsa religio (quod cum Secellio dicam) in ludibrium et contemptum\nadducitur, abjectum sacerdotium (atque haec ubi fiunt, ausim dicere, et\npulidum [2102] putidi dicterium de clero usurpare) putidum vulgus,\ninops, rude, sordidum, melancholicum, miserum, despicabile,\ncontemnendum.[2103]\n\nMEMB. IV.\n\nSUBSECT. I\u2014_Non-necessary, remote, outward, adventitious, or accidental\ncauses: as first from the Nurse_.\n\nOf those remote, outward, ambient, necessary causes, I have\nsufficiently discoursed in the precedent member, the non-necessary\nfollow; of which, saith [2104]Fuchsius, no art can be made, by reason\nof their uncertainty, casualty, and multitude; so called not necessary\nbecause according to [2105]Fernelius, they may be avoided, and used\nwithout necessity. Many of these accidental causes, which I shall\nentreat of here, might have well been reduced to the former, because\nthey cannot be avoided, but fatally happen to us, though accidentally,\nand unawares, at some time or other; the rest are contingent and\ninevitable, and more properly inserted in this rank of causes. To\nreckon up all is a thing impossible; of some therefore most remarkable\nof these contingent causes which produce melancholy, I will briefly\nspeak and in their order.\nFrom a child's nativity, the first ill accident that can likely befall\nhim in this kind is a bad nurse, by whose means alone he may be tainted\nwith this [2106]malady from his cradle, Aulus Gellius l. 12. c. 1.\nbrings in Phavorinus, that eloquent philosopher, proving this at large,\n[2107] that there is the same virtue and property in the milk as in the\nseed, and not in men alone, but in all other creatures; he gives\ninstance in a kid and lamb, if either of them suck of the other's milk,\nthe lamb of the goat's, or the kid of the ewe's, the wool of the one\nwill be hard, and the hair of the other soft. Giraldus Cambrensis\nItinerar. Cambriae, l. 1. c. 2. confirms this by a notable example\nwhich happened in his time. A sow-pig by chance sucked a brach, and\nwhen she was grown [2108]would miraculously hunt all manner of deer,\nand that as well, or rather better, than any ordinary hound. His\nconclusion is, [2109]that men and beasts participate of her nature and\nconditions by whose milk they are fed. Phavorinus urges it farther, and\ndemonstrates it more evidently, that if a nurse be [2110]misshapen,\nunchaste, dishonest, impudent, [2111]cruel, or the like, the child that\nsucks upon her breast will be so too; all other affections of the mind\nand diseases are almost engrafted, as it were, and imprinted into the\ntemperature of the infant, by the nurse's milk; as pox, leprosy,\nmelancholy, &c. Cato for some such reason would make his servants'\nchildren suck upon his wife's breast, because by that means they would\nlove him and his the better, and in all likelihood agree with them. A\nmore evident example that the minds are altered by milk cannot be\ngiven, than that of [2112]Dion, which he relates of Caligula's cruelty;\nit could neither be imputed to father nor mother, but to his cruel\nnurse alone, that anointed her paps with blood still when he sucked,\nwhich made him such a murderer, and to express her cruelty to a hair:\nand that of Tiberius, who was a common drunkard, because his nurse was\nsuch a one. Et si delira fuerit ([2113]one observes) infantulum delirum\nfaciet, if she be a fool or dolt, the child she nurseth will take after\nher, or otherwise be misaffected; which Franciscus Barbarus l. 2. c.\nult. de re uxoria proves at full, and Ant. Guivarra, lib. 2. de Marco\nAurelio: the child will surely participate. For bodily sickness there\nis no doubt to be made. Titus, Vespasian's son, was therefore sickly,\nbecause the nurse was so, Lampridius. And if we may believe physicians,\nmany times children catch the pox from a bad nurse, Botaldus cap. 61.\nde lue vener. Besides evil attendance, negligence, and many gross\ninconveniences, which are incident to nurses, much danger may so come\nto the child. [2114]For these causes Aristotle Polit. lib. 7. c. 17.\nPhavorinus and Marcus Aurelius would not have a child put to nurse at\nall, but every mother to bring up her own, of what condition soever she\nbe; for a sound and able mother to put out her child to nurse, is\nnaturae intemperies, so [2115]Guatso calls it, 'tis fit therefore she\nshould be nurse herself; the mother will be more careful, loving, and\nattendant, than any servile woman, or such hired creatures; this all\nthe world acknowledgeth, convenientissimum est (as Rod. a Castro de\nnat. mulierum. lib. 4. c. 12. in many words confesseth) matrem ipsam\nlactare infantem, It is most fit that the mother should suckle her own\ninfant\u2014who denies that it should be so?\u2014and which some women most\ncuriously observe; amongst the rest, [2116]that queen of France, a\nSpaniard by birth, that was so precise and zealous in this behalf, that\nwhen in her absence a strange nurse had suckled her child, she was\nnever quiet till she had made the infant vomit it up again. But she was\ntoo jealous. If it be so, as many times it is, they must be put forth,\nthe mother be not fit or well able to be a nurse, I would then advise\nsuch mothers, as [2117]Plutarch doth in his book de liberis educandis\nand [2118]S. Hierom, li. 2. epist. 27. Laetae de institut. fil.\nMagninus part 2. Reg. sanit. cap. 7. and the said Rodericus, that they\nmake choice of a sound woman, of a good complexion, honest, free from\nbodily diseases, if it be possible, all passions and perturbations of\nthe mind, as sorrow, fear, grief, [2119]folly, melancholy. For such\npassions corrupt the milk, and alter the temperature of the child,\nwhich now being [2120] Udum et molle lutum, a moist and soft clay, is\neasily seasoned and perverted. And if such a nurse may be found out,\nthat will be diligent and careful withal, let Phavorinus and M.\nAurelius plead how they can against it, I had rather accept of her in\nsome cases than the mother herself, and which Bonacialus the physician,\nNic. Biesius the politician, lib. 4. de repub. cap. 8. approves,\n[2121]Some nurses are much to be preferred to some mothers. For why may\nnot the mother be naught, a peevish drunken flirt, a waspish choleric\nslut, a crazed piece, a fool (as many mothers are), unsound as soon as\nthe nurse? There is more choice of nurses than mothers; and therefore\nexcept the mother be most virtuous, staid, a woman of excellent good\nparts, and of a sound complexion, I would have all children in such\ncases committed to discreet strangers. And 'tis the only way; as by\nmarriage they are engrafted to other families to alter the breed, or if\nanything be amiss in the mother, as Ludovicus Mercatus contends, Tom.\n2. lib. de morb. haered. to prevent diseases and future maladies, to\ncorrect and qualify the child's ill-disposed temperature, which he had\nfrom his parents. This is an excellent remedy, if good choice be made\nof such a nurse.\n\nSUBSECT. II.\u2014_Education a Cause of Melancholy_.\n\nEducation, of these accidental causes of melancholy, may justly\nchallenge the next place, for if a man escape a bad nurse, he may be\nundone by evil bringing up. [2122]Jason Pratensis puts this of\neducation for a principal cause; bad parents, stepmothers, tutors,\nmasters, teachers, too rigorous, too severe, too remiss or indulgent on\nthe other side, are often fountains and furtherers of this disease.\nParents and such as have the tuition and oversight of children, offend\nmany times in that they are too stern, always threatening, chiding,\nbrawling, whipping, or striking; by means of which their poor children\nare so disheartened and cowed, that they never after have any courage,\na merry hour in their lives, or take pleasure in anything. There is a\ngreat moderation to be had in such things, as matters of so great\nmoment to the making or marring of a child. Some fright their children\nwith beggars, bugbears, and hobgoblins, if they cry, or be otherwise\nunruly: but they are much to blame in it, many times, saith Lavater, de\nspectris, part. 1, cap. 5. ex metu in morbos graves incidunt et noctu\ndormientes clamant, for fear they fall into many diseases, and cry out\nin their sleep, and are much the worse for it all their lives: these\nthings ought not at all, or to be sparingly done, and upon just\noccasion. Tyrannical, impatient, hair-brain schoolmasters, aridi\nmagistri, so [2123]Fabius terms them, Ajaces flagelliferi, are in this\nkind as bad as hangmen and executioners, they make many children endure\na martyrdom all the while they are at school, with bad diet, if they\nboard in their houses, too much severity and ill-usage, they quite\npervert their temperature of body and mind: still chiding, railing,\nfrowning, lashing, tasking, keeping, that they are fracti animis, moped\nmany times, weary of their lives, [2124]nimia severitate deficiunt et\ndesperant, and think no slavery in the world (as once I did myself)\nlike to that of a grammar scholar. Praeceptorum ineptiis discruciantur\ningenia puerorum, [2125] saith Erasmus, they tremble at his voice,\nlooks, coming in. St. Austin, in the first book of his confess. et 4\nca. calls this schooling meliculosam necessitatem, and elsewhere a\nmartyrdom, and confesseth of himself, how cruelly he was tortured in\nmind for learning Greek, nulla verba noveram, et saevis terroribus et\npoenis, ut nossem, instabatur mihi vehementer, I know nothing, and with\ncruel terrors and punishment I was daily compelled. [2126]Beza\ncomplains in like case of a rigorous schoolmaster in Paris, that made\nhim by his continual thunder and threats once in a mind to drown\nhimself, had he not met by the way with an uncle of his that vindicated\nhim from that misery for the time, by taking him to his house.\nTrincavellius, lib. 1. consil. 16. had a patient nineteen years of age,\nextremely melancholy, ob nimium studium, Tarvitii et praeceptoris\nminas, by reason of overmuch study, and his [2127]tutor's threats. Many\nmasters are hard-hearted, and bitter to their servants, and by that\nmeans do so deject, with terrible speeches and hard usage so crucify\nthem, that they become desperate, and can never be recalled.\nOthers again, in that opposite extreme, do as great harm by their too\nmuch remissness, they give them no bringing up, no calling to busy\nthemselves about, or to live in, teach them no trade, or set them in\nany good course; by means of which their servants, children, scholars,\nare carried away with that stream of drunkenness, idleness, gaming, and\nmany such irregular courses, that in the end they rue it, curse their\nparents, and mischief themselves. Too much indulgence causeth the like,\n[2128]inepta patris lenitas et facilitas prava, when as Mitio-like,\nwith too much liberty and too great allowance, they feed their\nchildren's humours, let them revel, wench, riot, swagger, and do what\nthey will themselves, and then punish them with a noise of musicians;\n[2129]Obsonet, potet, oleat unguenta de meo;\nAmat? dabitur a me argentum ubi erit commodum.\nFores effregit? restituentur: descidit\nVestem? resarcietur.\u2014Faciat quod lubet,\nSumat, consumat, perdat, decretum est pati.\n\nBut as Demeo told him, tu illum corrumpi sinis, your lenity will be his\nundoing, praevidere videor jam diem, illum, quum hic egens profugiet\naliquo militatum, I foresee his ruin. So parents often err, many fond\nmothers especially, dote so much upon their children, like\n[2130]Aesop's ape, till in the end they crush them to death, Corporum\nnutrices animarum novercae, pampering up their bodies to the undoing of\ntheir souls: they will not let them be [2131]corrected or controlled,\nbut still soothed up in everything they do, that in conclusion they\nbring sorrow, shame, heaviness to their parents (Ecclus. cap. xxx. 8,\n9), become wanton, stubborn, wilful, and disobedient; rude, untaught,\nheadstrong, incorrigible, and graceless; they love them so foolishly,\nsaith [2132]Cardan, that they rather seem to hate them, bringing them\nnot up to virtue but injury, not to learning but to riot, not to sober\nlife and conversation, but to all pleasure and licentious behaviour.\nWho is he of so little experience that knows not this of Fabius to be\ntrue? [2133]Education is another nature, altering the mind and will,\nand I would to God (saith he) we ourselves did not spoil our children's\nmanners, by our overmuch cockering and nice education, and weaken the\nstrength of their bodies and minds, that causeth custom, custom nature,\n&c. For these causes Plutarch in his book de lib. educ. and Hierom.\nepist. lib. 1. epist. 17. to Laeta de institut. filiae, gives a most\nespecial charge to all parents, and many good cautions about bringing\nup of children, that they be not committed to indiscreet, passionate,\nbedlam tutors, light, giddy-headed, or covetous persons, and spare for\nno cost, that they may be well nurtured and taught, it being a matter\nof so great consequence. For such parents as do otherwise, Plutarch\nesteems of them [2134]that are more careful of their shoes than of\ntheir feet, that rate their wealth above their children. And he, saith\n[2135]Cardan, that leaves his son to a covetous schoolmaster to be\ninformed, or to a close Abbey to fast and learn wisdom together, doth\nno other, than that he be a learned fool, or a sickly wise man.\n\nSUBSECT. III.\u2014_Terrors and Affrights, Causes of Melancholy_.\n\nTully, in the fourth of his Tusculans, distinguishes these terrors\nwhich arise from the apprehension of some terrible object heard or\nseen, from other fears, and so doth Patritius lib. 5. Tit. 4. de regis\ninstitut. Of all fears they are most pernicious and violent, and so\nsuddenly alter the whole temperature of the body, move the soul and\nspirits, strike such a deep impression, that the parties can never be\nrecovered, causing more grievous and fiercer melancholy, as Felix\nPlater, c. 3. de mentis alienat. [2136]speaks out of his experience,\nthan any inward cause whatsoever: and imprints itself so forcibly in\nthe spirits, brain, humours, that if all the mass of blood were let out\nof the body, it could hardly be extracted. This horrible kind of\nmelancholy (for so he terms it) had been often brought before him, and\ntroubles and affrights commonly men and women, young and old of all\nsorts. [2137]Hercules de Saxonia calls this kind of melancholy (ab\nagitatione spirituum) by a peculiar name, it comes from the agitation,\nmotion, contraction, dilatation of spirits, not from any distemperature\nof humours, and produceth strong effects. This terror is most usually\ncaused, as [2138]Plutarch will have, from some imminent danger, when a\nterrible object is at hand, heard, seen, or conceived, [2139]truly\nappearing, or in a [2140]dream: and many times the more sudden the\naccident, it is the more violent.\n[2141]Stat terror animis, et cor attonitum salit,\nPavidumque trepidis palpitat venis jecur.\n\nTheir soul's affright, their heart amazed quakes,\nThe trembling liver pants i' th' veins, and aches.\n\nArthemedorus the grammarian lost his wits by the unexpected sight of a\ncrocodile, Laurentius 7. de melan. [2142]The massacre at Lyons, 1572,\nin the reign of Charles IX., was so terrible and fearful, that many ran\nmad, some died, great-bellied women were brought to bed before their\ntime, generally all affrighted aghast. Many lose their wits [2143]by\nthe sudden sight of some spectrum or devil, a thing very common in all\nages, saith Lavater part 1. cap. 9. as Orestes did at the sight of the\nFuries, which appeared to him in black (as [2144]Pausanias records).\nThe Greeks call them \u03bc\u03bf\u03c1\u03bc\u03bf\u03bb\u03cd\u03c7\u03b5\u03b9\u03b1, which so terrify their souls, or if\nthey be but affrighted by some counterfeit devils in jest,\n[2145]\u2014\u2014\u2014ut pueri trepidant, atque omnia caecis\nIn tenebris metuunt\u2014\u2014\u2014\n\nas children in the dark conceive hobgoblins, and are so afraid, they\nare the worse for it all their lives. Some by sudden fires,\nearthquakes, inundations, or any such dismal objects: Themiscon the\nphysician fell into a hydrophobia, by seeing one sick of that disease:\n(Dioscorides l. 6. c. 33.) or by the sight of a monster, a carcase,\nthey are disquieted many months following, and cannot endure the room\nwhere a corpse hath been, for a world would not be alone with a dead\nman, or lie in that bed many years after in which a man hath died. At\n[2146]Basil many little children in the springtime went to gather\nflowers in a meadow at the town's end, where a malefactor hung in\ngibbets; all gazing at it, one by chance flung a stone, and made it\nstir, by which accident, the children affrighted ran away; one slower\nthan the rest, looking back, and seeing the stirred carcase wag towards\nher, cried out it came after, and was so terribly affrighted, that for\nmany days she could not rest, eat, or sleep, she could not be pacified,\nbut melancholy, died. [2147]In the same town another child, beyond the\nRhine, saw a grave opened, and upon the sight of a carcase, was so\ntroubled in mind that she could not be comforted, but a little after\ndeparted, and was buried by it. Platerus observat. l. 1, a gentlewoman\nof the same city saw a fat hog cut up, when the entrails were opened,\nand a noisome savour offended her nose, she much misliked, and would\nnot longer abide: a physician in presence, told her, as that hog, so\nwas she, full of filthy excrements, and aggravated the matter by some\nother loathsome instances, insomuch, this nice gentlewoman apprehended\nit so deeply, that she fell forthwith a-vomiting, was so mightily\ndistempered in mind and body, that with all his art and persuasions,\nfor some months after, he could not restore her to herself again, she\ncould not forget it, or remove the object out of her sight, Idem. Many\ncannot endure to see a wound opened, but they are offended: a man\nexecuted, or labour of any fearful disease, as possession, apoplexies,\none bewitched; [2148]or if they read by chance of some terrible thing,\nthe symptoms alone of such a disease, or that which they dislike, they\nare instantly troubled in mind, aghast, ready to apply it to\nthemselves, they are as much disquieted as if they had seen it, or were\nso affected themselves. Hecatas sibi videntur somniare, they dream and\ncontinually think of it. As lamentable effects are caused by such\nterrible objects heard, read, or seen, auditus maximos motus in corpore\nfacit, as [2149]Plutarch holds, no sense makes greater alteration of\nbody and mind: sudden speech sometimes, unexpected news, be they good\nor bad, praevisa minus oratio, will move as much, animum obruere, et de\nsede sua dejicere, as a [2150]philosopher observes, will take away our\nsleep and appetite, disturb and quite overturn us. Let them bear\nwitness that have heard those tragical alarms, outcries, hideous\nnoises, which are many times suddenly heard in the dead of the night by\nirruption of enemies and accidental fires, &c., those [2151]panic\nfears, which often drive men out of their wits, bereave them of sense,\nunderstanding and all, some for a time, some for their whole lives,\nthey never recover it. The [2152] Midianites were so affrighted by\nGideon's soldiers, they breaking but every one a pitcher; and\n[2153]Hannibal's army by such a panic fear was discomfited at the walls\nof Rome. Augusta Livia hearing a few tragical verses recited out of\nVirgil, Tu Marcellus eris, &c., fell down dead in a swoon. Edinus king\nof Denmark, by a sudden sound which he heard, [2154] was turned into\nfury with all his men, Cranzius, l. 5, Dan. hist. and Alexander ab\nAlexandro l. 3. c. 5. Amatus Lusitanus had a patient, that by reason of\nbad tidings became epilepticus, cen. 2. cura 90, Cardan subtil. l. 18,\nsaw one that lost his wits by mistaking of an echo. If one sense alone\ncan cause such violent commotions of the mind, what may we think when\nhearing, sight, and those other senses are all troubled at once? as by\nsome earthquakes, thunder, lightning, tempests, &c. At Bologna in\nItaly, _anno_ 1504, there was such a fearful earthquake about eleven\no'clock in the night (as [2155]Beroaldus in his book de terrae motu,\nhath commended to posterity) that all the city trembled, the people\nthought the world was at an end, actum de mortalibus, such a fearful\nnoise, it made such a detestable smell, the inhabitants were infinitely\naffrighted, and some ran mad. Audi rem atrocem, et annalibus memorandam\n(mine author adds), hear a strange story, and worthy to be chronicled:\nI had a servant at the same time called Fulco Argelanus, a bold and\nproper man, so grievously terrified with it, that he [2156]was first\nmelancholy, after doted, at last mad, and made away himself. At\n[2157]Fuscinum in Japona there was such an earthquake, and darkness on\na sudden, that many men were offended with headache, many overwhelmed\nwith sorrow and melancholy. At Meacum whole streets and goodly palaces\nwere overturned at the same time, and there was such a hideous noise\nwithal, like thunder, and filthy smell, that their hair stared for\nfear, and their hearts quaked, men and beasts were incredibly\nterrified. In Sacai, another city, the same earthquake was so terrible\nunto them, that many were bereft of their senses; and others by that\nhorrible spectacle so much amazed, that they knew not what they did.\nBlasius a Christian, the reporter of the news, was so affrighted for\nhis part, that though it were two months after, he was scarce his own\nman, neither could he drive the remembrance of it out of his mind. Many\ntimes, some years following, they will tremble afresh at the\n[2158]remembrance or conceit of such a terrible object, even all their\nlives long, if mention be made of it. Cornelius Agrippa relates out of\nGulielmus Parisiensis, a story of one, that after a distasteful purge\nwhich a physician had prescribed unto him, was so much moved,\n[2159]that at the very sight of physic he would be distempered, though\nhe never so much as smelled to it, the box of physic long after would\ngive him a purge; nay, the very remembrance of it did effect it;\n[2160]like travellers and seamen, saith Plutarch, that when they have\nbeen sanded, or dashed on a rock, for ever after fear not that\nmischance only, but all such dangers whatsoever.\n\nSUBSECT. IV.\u2014_Scoffs, Calumnies, bitter Jests, how they cause\nMelancholy_.\n\nIt is an old saying, [2161]A blow with a word strikes deeper than a\nblow with a sword: and many men are as much galled with a calumny, a\nscurrilous and bitter jest, a libel, a pasquil, satire, apologue,\nepigram, stage-play or the like, as with any misfortune whatsoever.\nPrinces and potentates, that are otherwise happy, and have all at\ncommand, secure and free, quibus potentia sceleris impunitatem fecit,\nare grievously vexed with these pasquilling libels, and satires: they\nfear a railing [2162]Aretine, more than an enemy in the field, which\nmade most princes of his time (as some relate) allow him a liberal\npension, that he should not tax them in his satires. [2163]The Gods had\ntheir Momus, Homer his Zoilus, Achilles his Thersites, Philip his\nDemades: the Caesars themselves in Rome were commonly taunted. There\nwas never wanting a Petronius, a Lucian in those times, nor will be a\nRabelais, an Euphormio, a Boccalinus in ours. Adrian the sixth pope\n[2164]was so highly offended, and grievously vexed with pasquillers at\nRome, he gave command that his statue should be demolished and burned,\nthe ashes flung into the river Tiber, and had done it forthwith, had\nnot Ludovicus Suessanus, a facete companion, dissuaded him to the\ncontrary, by telling him, that pasquil's ashes would turn to frogs in\nthe bottom of the river, and croak worse and louder than before,\u2014genus\nirritabile vatum, and therefore [2165]Socrates in Plato adviseth all\nhis friends, that respect their credits, to stand in awe of poets, for\nthey are terrible fellows, can praise and dispraise as they see cause.\nHinc quam sit calamus saevior ense patet. The prophet David complains,\nPsalm cxxiii. 4. that his soul was full of the mocking of the wealthy,\nand of the despitefulness of the proud, and Psalm lv. 4. for the voice\nof the wicked, &c., and their hate: his heart trembled within him, and\nthe terrors of death came upon him; fear and horrible fear, &c., and\nPsal. lxix. 20. Rebuke hath broken my heart, and I am full of\nheaviness. Who hath not like cause to complain, and is not so troubled,\nthat shall fall into the mouths of such men? for many are of so\n[2166]petulant a spleen; and have that figure Sarcasmus so often in\ntheir mouths, so bitter, so foolish, as [2167]Balthazar Castilio notes\nof them, that they cannot speak, but they must bite; they had rather\nlose a friend than a jest; and what company soever they come in, they\nwill be scoffing, insulting over their inferiors, especially over such\nas any way depend upon them, humouring, misusing, or putting gulleries\non some or other till they have made by their humouring or gulling\n[2168]ex stulto insanum, a mope or a noddy, and all to make themselves\nmerry:\n[2169]\u2014\u2014\u2014dummodo risum\nExcutiat sibi; non hic cuiquam parcit amico;\n\nFriends, neuters, enemies, all are as one, to make a fool a madman, is\ntheir sport, and they have no greater felicity than to scoff and deride\nothers; they must sacrifice to the god of laughter, with them in [2170]\nApuleius, once a day, or else they shall be melancholy themselves; they\ncare not how they grind and misuse others, so they may exhilarate their\nown persons. Their wits indeed serve them to that sole purpose, to make\nsport, to break a scurrile jest, which is levissimus ingenii fructus,\nthe froth of wit, as [2171]Tully holds, and for this they are often\napplauded, in all other discourse, dry, barren, stramineous, dull and\nheavy, here lies their genius, in this they alone excel, please\nthemselves and others. Leo Decimus, that scoffing pope, as Jovius hath\nregistered in the Fourth book of his life, took an extraordinary\ndelight in humouring of silly fellows, and to put gulleries upon them,\n[2172]by commending some, persuading others to this or that: he made ex\nstolidis stultissimos, et maxime ridiculos, ex stultis insanos; soft\nfellows, stark noddies; and such as were foolish, quite mad before he\nleft them. One memorable example he recites there, of Tarascomus of\nParma, a musician that was so humoured by Leo Decimus, and Bibiena his\nsecond in this business, that he thought himself to be a man of most\nexcellent skill, (who was indeed a ninny) they [2173]made him set\nfoolish songs, and invent new ridiculous precepts, which they did\nhighly commend, as to tie his arm that played on the lute, to make him\nstrike a sweeter stroke, [2174]and to pull down the arras hangings,\nbecause the voice would be clearer, by reason of the reverberation of\nthe wall. In the like manner they persuaded one Baraballius of Caieta,\nthat he was as good a poet as Petrarch; would have him to be made a\nlaureate poet, and invite all his friends to his instalment; and had so\npossessed the poor man with a conceit of his excellent poetry, that\nwhen some of his more discreet friends told him of his folly, he was\nvery angry with them, and said [2175]they envied his honour, and\nprosperity: it was strange (saith Jovius) to see an old man of 60\nyears, a venerable and grave old man, so gulled. But what cannot such\nscoffers do, especially if they find a soft creature, on whom they may\nwork? nay, to say truth, who is so wise, or so discreet, that may not\nbe humoured in this kind, especially if some excellent wits shall set\nupon him; he that mads others, if he were so humoured, would be as mad\nhimself, as much grieved and tormented; he might cry with him in the\ncomedy, Proh Jupiter tu homo me, adigas ad insaniam. For all is in\nthese things as they are taken; if he be a silly soul, and do not\nperceive it, 'tis well, he may haply make others sport, and be no whit\ntroubled himself; but if he be apprehensive of his folly, and take it\nto heart, then it torments him worse than any lash: a bitter jest, a\nslander, a calumny, pierceth deeper than any loss, danger, bodily pain,\nor injury whatsoever; leviter enim volat, (it flies swiftly) as Bernard\nof an arrow, sed graviter vulnerat, (but wounds deeply), especially if\nit shall proceed from a virulent tongue, it cuts (saith David) like a\ntwo-edged sword. They shoot bitter words as arrows, Psal. lxiv. 5. And\nthey smote with their tongues, Jer. xviii. 18, and that so hard, that\nthey leave an incurable wound behind them. Many men are undone by this\nmeans, moped, and so dejected, that they are never to be recovered; and\nof all other men living, those which are actually melancholy, or\ninclined to it, are most sensible, (as being suspicious, choleric, apt\nto mistake) and impatient of an injury in that kind: they aggravate,\nand so meditate continually of it, that it is a perpetual corrosive,\nnot to be removed, till time wear it out. Although they peradventure\nthat so scoff, do it alone in mirth and merriment, and hold it optimum\naliena frui insania, an excellent thing to enjoy another man's madness;\nyet they must know, that it is a mortal sin (as [2176]Thomas holds) and\nas the prophet [2177]David denounceth, they that use it, shall never\ndwell in God's tabernacle.\nSuch scurrilous jests, flouts, and sarcasms, therefore, ought not at\nall to be used; especially to our betters, to those that are in misery,\nor any way distressed: for to such, aerumnarum incrementa sunt, they\nmultiply grief, and as [2178]he perceived, In multis pudor, in multis\niracundia, &c., many are ashamed, many vexed, angered, and there is no\ngreater cause or furtherer of melancholy. Martin Cromerus, in the Sixth\nbook of his history, hath a pretty story to this purpose, of\nVladislaus, the second king of Poland, and Peter Dunnius, earl of\nShrine; they had been hunting late, and were enforced to lodge in a\npoor cottage. When they went to bed, Vladislaus told the earl in jest,\nthat his wife lay softer with the abbot of Shrine; he not able to\ncontain, replied, Et tua cum Dabesso, and yours with Dabessus, a\ngallant young gentleman in the court, whom Christina the queen loved.\nTetigit id dictum Principis animum, these words of his so galled the\nprince, that he was long after tristis et cogitabundus, very sad and\nmelancholy for many months; but they were the earl's utter undoing: for\nwhen Christina heard of it, she persecuted him to death. Sophia the\nempress, Justinian's wife, broke a bitter jest upon Narsetes the\neunuch, a famous captain then disquieted for an overthrow which he\nlately had: that he was fitter for a distaff and to keep women company,\nthan to wield a sword, or to be general of an army: but it cost her\ndear, for he so far distasted it, that he went forthwith to the adverse\npart, much troubled in his thoughts, caused the Lombards to rebel, and\nthence procured many miseries to the commonwealth. Tiberius the emperor\nwithheld a legacy from the people of Rome, which his predecessor\nAugustus had lately given, and perceiving a fellow round a dead corse\nin the ear, would needs know wherefore he did so; the fellow replied,\nthat he wished the departed soul to signify to Augustus, the commons of\nRome were yet unpaid: for this bitter jest the emperor caused him\nforthwith to be slain, and carry the news himself. For this reason, all\nthose that otherwise approve of jests in some cases, and facete\ncompanions, (as who doth not?) let them laugh and be merry, rumpantur\net illa Codro, 'tis laudable and fit, those yet will by no means admit\nthem in their companies, that are any way inclined to this malady: non\njocandum cum iis qui miseri sunt, et aerumnosi, no jesting with a\ndiscontented person. 'Tis Castilio's caveat, [2179]Jo. Pontanus, and\n[2180]Galateus, and every good man's.\nPlay with me, but hurt me not:\nJest with me, but shame me not.\n\nComitas is a virtue between rusticity and scurrility, two extremes, as\naffability is between flattery and contention, it must not exceed; but\nbe still accompanied with that [2181]\u1f00\u03b2\u03bb\u03ac\u03b2\u03b5\u03b9\u03b1 or innocency, quae nemini\nnocet, omnem injuriae, oblationem abhorrens, hurts no man, abhors all\noffer of injury. Though a man be liable to such a jest or obloquy, have\nbeen overseen, or committed a foul fact, yet it is no good manners or\nhumanity, to upbraid, to hit him in the teeth with his offence, or to\nscoff at such a one; 'tis an old axiom, turpis in reum omnis\nexprobratio.[2182] I speak not of such as generally tax vice, Barclay,\nGentilis, Erasmus, Agrippa, Fishcartus, &c., the Varronists and Lucians\nof our time, satirists, epigrammists, comedians, apologists, &c., but\nsuch as personate, rail, scoff, calumniate, perstringe by name, or in\npresence offend;\n[2183]Ludit qui stolida procacitate\nNon est Sestius ille sed caballus:\n\n'Tis horse-play this, and those jests (as he [2184]saith) are no better\nthan injuries, biting jests, mordentes et aculeati, they are poisoned\njests, leave a sting behind them, and ought not to be used.\n\n[2185]Set not thy foot to make the blind to fall;\nNor wilfully offend thy weaker brother:\n\nNor wound the dead with thy tongue's bitter gall,\nNeither rejoice thou in the fall of other.\n\nIf these rules could be kept, we should have much more ease and\nquietness than we have, less melancholy, whereas on the contrary, we\nstudy to misuse each other, how to sting and gall, like two fighting\nboors, bending all our force and wit, friends, fortune, to crucify\n[2186]one another's souls; by means of which, there is little content\nand charity, much virulency, hatred, malice, and disquietness among us.\n\nSUBSECT. V.\u2014_Loss of Liberty, Servitude, Imprisonment, how they cause\nMelancholy_.\n\nTo this catalogue of causes, I may well annex loss of liberty,\nservitude, or imprisonment, which to some persons is as great a torture\nas any of the rest. Though they have all things convenient, sumptuous\nhouses to their use, fair walks and gardens, delicious bowers,\ngalleries, good fare and diet, and all things correspondent, yet they\nare not content, because they are confined, may not come and go at\ntheir pleasure, have and do what they will, but live [2187]aliena\nquadra, at another man's table and command. As it is [2188]in meats so\nit is in all other things, places, societies, sports; let them be never\nso pleasant, commodious, wholesome, so good; yet omnium rerum est\nsatietas, there is a loathing satiety of all things. The children of\nIsrael were tired with manna, it is irksome to them so to live, as to a\nbird in his cage, or a dog in his kennel, they are weary of it. They\nare happy, it is true, and have all things, to another man's judgment,\nthat heart can wish, or that they themselves can desire, bona si sua\nnorint: yet they loathe it, and are tired with the present: Est natura\nhominum novitatis avida; men's nature is still desirous of news,\nvariety, delights; and our wandering affections are so irregular in\nthis kind, that they must change, though it must be to the worst.\nBachelors must be married, and married men would be bachelors; they do\nnot love their own wives, though otherwise fair, wise, virtuous, and\nwell qualified, because they are theirs; our present estate is still\nthe worst, we cannot endure one course of life long, et quod modo\nvoverat, odit, one calling long, esse in honore juvat, mox displicet;\none place long, [2189]Romae Tibur amo, ventosus Tybure Romam, that\nwhich we earnestly sought, we now contemn. Hoc quosdam agit ad mortem,\n(saith [2190]Seneca) quod proposita saepe mutando in eadem revolvuntur,\net non relinquunt novitati locum: Fastidio caepit esse vita, et ipsus\nmundus, et subit illud rapidissimarum deliciarum, Quousque eadem? this\nalone kills many a man, that they are tied to the same still, as a\nhorse in a mill, a dog in a wheel, they run round, without alteration\nor news, their life groweth odious, the world loathsome, and that which\ncrosseth their furious delights, what? still the same? Marcus Aurelius\nand Solomon, that had experience of all worldly delights and pleasure,\nconfessed as much of themselves; what they most desired, was tedious at\nlast, and that their lust could never be satisfied, all was vanity and\naffliction of mind.\nNow if it be death itself, another hell, to be glutted with one kind of\nsport, dieted with one dish, tied to one place; though they have all\nthings otherwise as they can desire, and are in heaven to another man's\nopinion, what misery and discontent shall they have, that live in\nslavery, or in prison itself? Quod tristius morte, in servitute\nvivendum, as Hermolaus told Alexander in [2191]Curtius, worse than\ndeath is bondage: [2192]hoc animo scito omnes fortes, ut mortem\nservituti anteponant, All brave men at arms (Tully holds) are so\naffected. [2193]Equidem ego is sum, qui servitutem extremum omnium\nmalorum esse arbitror: I am he (saith Boterus) that account servitude\nthe extremity of misery. And what calamity do they endure, that live\nwith those hard taskmasters, in gold mines (like those 30,000\n[2194]Indian slaves at Potosi, in Peru), tin-mines, lead-mines,\nstone-quarries, coal-pits, like so many mouldwarps under ground,\ncondemned to the galleys, to perpetual drudgery, hunger, thirst, and\nstripes, without all hope of delivery? How are those women in Turkey\naffected, that most part of the year come not abroad; those Italian and\nSpanish dames, that are mewed up like hawks, and locked up by their\njealous husbands? how tedious is it to them that live in stoves and\ncaves half a year together? as in Iceland, Muscovy, or under the\n[2195]pole itself, where they have six months' perpetual night. Nay,\nwhat misery and discontent do they endure, that are in prison? They\nwant all those six non-natural things at once, good air, good diet,\nexercise, company, sleep, rest, ease, &c., that are bound in chains all\nday long, suffer hunger, and (as [2196]Lucian describes it) must abide\nthat filthy stink, and rattling of chains, howlings, pitiful outcries,\nthat prisoners usually make; these things are not only troublesome, but\nintolerable. They lie nastily among toads and frogs in a dark dungeon,\nin their own dung, in pain of body, in pain of soul, as Joseph did,\nPsal. cv. 18, they hurt his feet in the stocks, the iron entered his\nsoul. They live solitary, alone, sequestered from all company but\nheart-eating melancholy; and for want of meat, must eat that bread of\naffliction, prey upon themselves. Well might [2197]Arculanus put long\nimprisonment for a cause, especially to such as have lived jovially, in\nall sensuality and lust, upon a sudden are estranged and debarred from\nall manner of pleasures: as were Huniades, Edward, and Richard II.,\nValerian the Emperor, Bajazet the Turk. If it be irksome to miss our\nordinary companions and repast for once a day, or an hour, what shall\nit be to lose them for ever? If it be so great a delight to live at\nliberty, and to enjoy that variety of objects the world affords; what\nmisery and discontent must it needs bring to him, that shall now be\ncast headlong into that Spanish inquisition, to fall from heaven to\nhell, to be cubbed up upon a sudden, how shall he be perplexed, what\nshall become of him? [2198] Robert Duke of Normandy being imprisoned by\nhis youngest brother Henry I., ab illo die inconsolabili dolore in\ncarcere contabuit, saith Matthew Paris, from that day forward pined\naway with grief. [2199]Jugurtha that generous captain, brought to Rome\nin triumph, and after imprisoned, through anguish of his soul, and\nmelancholy, died. [2200]Roger, Bishop of Salisbury, the second man from\nKing Stephen (he that built that famous castle of [2201]Devizes in\nWiltshire,) was so tortured in prison with hunger, and all those\ncalamities accompanying such men, [2202]ut vivere noluerit, mori\nnescierit, he would not live, and could not die, between fear of death,\nand torments of life. Francis King of France was taken prisoner by\nCharles V., ad mortem fere melancholicus, saith Guicciardini,\nmelancholy almost to death, and that in an instant. But this is as\nclear as the sun, and needs no further illustration.\n\nSUBSECT. VI.\u2014_Poverty and Want, Causes of Melancholy_.\n\nPoverty and want are so violent oppugners, so unwelcome guests, so much\nabhorred of all men, that I may not omit to speak of them apart.\nPoverty, although (if considered aright, to a wise, understanding,\ntruly regenerate, and contented man) it be donum Dei, a blessed estate,\nthe way to heaven, as [2203]Chrysostom calls it, God's gift, the mother\nof modesty, and much to be preferred before riches (as shall be shown\nin his [2204]place), yet as it is esteemed in the world's censure, it\nis a most odious calling, vile and base, a severe torture, summum\nscelus, a most intolerable burden; we [2205]shun it all, cane pejus et\nangue (worse than a dog or a snake), we abhor the name of it,\n[2206]Paupertas fugitur, totoque arcessitur orbe, as being the fountain\nof all other miseries, cares, woes, labours, and grievances whatsoever.\nTo avoid which, we will take any pains,\u2014extremos currit mercator ad\nIndos, we will leave no haven, no coast, no creek of the world\nunsearched, though it be to the hazard of our lives, we will dive to\nthe bottom of the sea, to the bowels of the earth, [2207]five, six,\nseven, eight, nine hundred fathom deep, through all five zones, and\nboth extremes of heat and cold: we will turn parasites and slaves,\nprostitute ourselves, swear and lie, damn our bodies and souls, forsake\nGod, abjure religion, steal, rob, murder, rather than endure this\ninsufferable yoke of poverty, which doth so tyrannise, crucify, and\ngenerally depress us.\nFor look into the world, and you shall see men most part esteemed\naccording to their means, and happy as they are rich: [2208]Ubique\ntanti quisque quantum habuit fuit. If he be likely to thrive, and in\nthe way of preferment, who but he? In the vulgar opinion, if a man be\nwealthy, no matter how he gets it, of what parentage, how qualified,\nhow virtuously endowed, or villainously inclined; let him be a bawd, a\ngripe, an usurer, a villain, a pagan, a barbarian, a wretch,\n[2209]Lucian's tyrant, on whom you may look with less security than on\nthe sun; so that he be rich (and liberal withal) he shall be honoured,\nadmired, adored, reverenced, and highly [2210]magnified. The rich is\nhad in reputation because of his goods, Eccl. x. 31. He shall be\nbefriended: for riches gather many friends, Prov. xix. 4,\u2014multos\nnumerabit amicos, all [2211]happiness ebbs and flows with his money. He\nshall be accounted a gracious lord, a Mecaenas, a benefactor, a wise,\ndiscreet, a proper, a valiant, a fortunate man, of a generous spirit,\nPullus Jovis, et gallinae, filius albae: a hopeful, a good man, a\nvirtuous, honest man. Quando ego ie Junonium puerum, et matris partum\nvere aureum, as [2212]Tully said of Octavianus, while he was adopted\nCaesar, and an heir [2213]apparent of so great a monarchy, he was a\ngolden child. All [2214]honour, offices, applause, grand titles, and\nturgent epithets are put upon him, omnes omnia bona dicere; all men's\neyes are upon him, God bless his good worship, his honour; [2215]every\nman speaks well of him, every man presents him, seeks and sues to him\nfor his love, favour, and protection, to serve him, belong unto him,\nevery man riseth to him, as to Themistocles in the Olympics, if he\nspeak, as of Herod, Vox Dei, non hominis, the voice of God, not of man.\nAll the graces, Veneres, pleasures, elegances attend him, [2216] golden\nfortune accompanies and lodgeth with him; and as to those Roman\nemperors, is placed in his chamber.\n[2217]\u2014\u2014\u2014Secura naviget aura,\nFortunamque suo temperet arbitrio:\n\nhe may sail as he will himself, and temper his estate at his pleasure,\njovial days, splendour and magnificence, sweet music, dainty fare, the\ngood things, and fat of the land, fine clothes, rich attires, soft\nbeds, down pillows are at his command, all the world labours for him,\nthousands of artificers are his slaves to drudge for him, run, ride,\nand post for him: [2218]Divines (for Pythia Philippisat) lawyers,\nphysicians, philosophers, scholars are his, wholly devote to his\nservice. Every man seeks his [2219]acquaintance, his kindred, to match\nwith him, though he be an oaf, a ninny, a monster, a goose-cap, uxorem\nducat Danaen, [2220]when, and whom he will, hunc optant generum Rex et\nRegina\u2014he is an excellent [2221]match for my son, my daughter, my\nniece, &c. Quicquid calcaverit hic, Rosa fiet, let him go whither he\nwill, trumpets sound, bells ring, &c., all happiness attends him, every\nman is willing to entertain him, he sups in [2222]Apollo wheresoever he\ncomes; what preparation is made for his [2223]entertainment? fish and\nfowl, spices and perfumes, all that sea and land affords. What cookery,\nmasking, mirth to exhilarate his person?\n[2224]Da Trebio, pone ad Trebium, vis frater ab illia\nIlibus?\u2014\u2014\u2014\n\nWhat dish will your good worship eat of?\n[2225]\u2014\u2014\u2014dulcia poma,\nEt quoscunque feret cultus tibi fundus honores,\nAnte Larem, gustet venerabilior Lare dives.\n\nSweet apples, and whate'er thy fields afford,\nBefore thy Gods be serv'd, let serve thy Lord.\n\nWhat sport will your honour have? hawking, hunting, fishing, fowling,\nbulls, bears, cards, dice, cocks, players, tumblers, fiddlers, jesters,\n&c., they are at your good worship's command. Fair houses, gardens,\norchards, terraces, galleries, cabinets, pleasant walks, delightsome\nplaces, they are at hand: [2226]in aureis lac, vinum in argenteis,\nadolescentulae ad nutum speciosae, wine, wenches, &c. a Turkish\nparadise, a heaven upon earth. Though he be a silly soft fellow, and\nscarce have common sense, yet if he be borne to fortunes (as I have\nsaid) [2227]jure haereditario sapere jubetur, he must have honour and\noffice in his course: [2228]Nemo nisi dives honore dignus (Ambros.\noffic. 21.) none so worthy as himself: he shall have it, atque esto\nquicquid Servius aut Labeo. Get money enough and command\n[2229]kingdoms, provinces, armies, hearts, hands, and affections; thou\nshalt have popes, patriarchs to be thy chaplains and parasites: thou\nshalt have (Tamerlane-like) kings to draw thy coach, queens to be thy\nlaundresses, emperors thy footstools, build more towns and cities than\ngreat Alexander, Babel towers, pyramids and Mausolean tombs, &c.\ncommand heaven and earth, and tell the world it is thy vassal, auro\nemitur diadema, argento caelum panditur, denarius philosophum conducit,\nnummus jus cogit, obolus literatum pascit, metallum sanitatem\nconciliat, aes amicos conglutinat.[2230]And therefore not without good\ncause, John de Medicis, that rich Florentine, when he lay upon his\ndeath-bed, calling his sons, Cosmo and Laurence, before him, amongst\nother sober sayings, repeated this, animo quieto digredior, quod vos\nsanos et divites post me relinquam, It doth me good to think yet,\nthough I be dying, that I shall leave you, my children, sound and rich:\nfor wealth sways all. It is not with us, as amongst those Lacedaemonian\nsenators of Lycurgus in Plutarch, He preferred that deserved best, was\nmost virtuous and worthy of the place, [2231]not swiftness, or\nstrength, or wealth, or friends carried it in those days: but inter\noptimos optimus, inter temperantes temperantissimus, the most temperate\nand best. We have no aristocracies but in contemplation, all\noligarchies, wherein a few rich men domineer, do what they list, and\nare privileged by their greatness. [2232]They may freely trespass, and\ndo as they please, no man dare accuse them, no not so much as mutter\nagainst them, there is no notice taken of it, they may securely do it,\nlive after their own laws, and for their money get pardons,\nindulgences, redeem their souls from purgatory and hell itself,\u2014clausum\npossidet arca Jovem. Let them be epicures, or atheists, libertines,\nMachiavellians, (as they often are) [2233]Et quamvis perjuris erit,\nsine gente, cruentus, they may go to heaven through the eye of a\nneedle, if they will themselves, they may be canonised for saints, they\nshall be [2234]honourably interred in Mausolean tombs, commended by\npoets, registered in histories, have temples and statues erected to\ntheir names,\u2014e manibus illis\u2014nascentur violae.\u2014If he be bountiful in\nhis life, and liberal at his death, he shall have one to swear, as he\ndid by Claudius the Emperor in Tacitus, he saw his soul go to heaven,\nand be miserably lamented at his funeral. Ambubalarum collegia, &c.\nTrimalcionis topanta in Petronius recta in caelum abiit, went right to\nheaven: a, base quean, [2235]thou wouldst have scorned once in thy\nmisery to have a penny from her; and why? modio nummos metiit, she\nmeasured her money by the bushel. These prerogatives do not usually\nbelong to rich men, but to such as are most part seeming rich, let him\nhave but a good [2236]outside, he carries it, and shall be adored for a\ngod, as [2237]Cyrus was amongst the Persians, ob splendidum apparatum,\nfor his gay attires; now most men are esteemed according to their\nclothes. In our gullish times, whom you peradventure in modesty would\ngive place to, as being deceived by his habit, and presuming him some\ngreat worshipful man, believe it, if you shall examine his estate, he\nwill likely be proved a serving man of no great note, my lady's tailor,\nhis lordship's barber, or some such gull, a Fastidius Brisk, Sir\nPetronel Flash, a mere outside. Only this respect is given him, that\nwheresoever he comes, he may call for what he will, and take place by\nreason of his outward habit.\nBut on the contrary, if he be poor, Prov. xv. 15, all his days are\nmiserable, he is under hatches, dejected, rejected and forsaken, poor\nin purse, poor in spirit; [2238]prout res nobis fluit, ita et animus se\nhabet; [2239]money gives life and soul. Though he be honest, wise,\nlearned, well-deserving, noble by birth, and of excellent good parts;\nyet in that he is poor, unlikely to rise, come to honour, office, or\ngood means, he is contemned, neglected, frustra sapit, inter literas\nesurit, amicus molestus. [2240]If he speak, what babbler is this?\nEcclus, his nobility without wealth, is [2241]projecta vilior alga, and\nhe not esteemed: nos viles pulli nati infelicibus ovis, if once poor,\nwe are metamorphosed in an instant, base slaves, villains, and vile\ndrudges; [2242]for to be poor, is to be a knave, a fool, a wretch, a\nwicked, an odious fellow, a common eyesore, say poor and say all; they\nare born to labour, to misery, to carry burdens like juments, pistum\nstercus comedere with Ulysses' companions, and as Chremilus objected in\nAristophanes, [2243] salem lingere, lick salt, to empty jakes, fay\nchannels, [2244]carry out dirt and dunghills, sweep chimneys, rub\nhorse-heels, &c. I say nothing of Turks, galley-slaves, which are\nbought [2245]and sold like juments, or those African Negroes, or poor\n[2246]Indian drudges, qui indies hinc inde deferendis oneribus\noccumbunt, nam quod apud nos boves et asini vehunt, trahunt, &c.\n[2247]Id omne misellis Indis, they are ugly to behold, and though erst\nspruce, now rusty and squalid, because poor, [2248]immundas fortunas\naquum est squalorem sequi, it is ordinarily so. [2249]Others eat to\nlive, but they live to drudge, [2250]servilis et misera gens nihil\nrecusare audet, a servile generation, that dare refuse no\ntask.\u2014[2251]Heus tu Dromo, cape hoc flabellum, ventulum hinc facito dum\nlavamus, sirrah blow wind upon us while we wash, and bid your fellow\nget him up betimes in the morning, be it fair or foul, he shall run\nfifty miles afoot tomorrow, to carry me a letter to my mistress, Socia\nad pistrinam, Socia shall tarry at home and grind malt all day long,\nTristan thresh. Thus are they commanded, being indeed some of them as\nso many footstools for rich men to tread on, blocks for them to get on\nhorseback, or as [2252]walls for them to piss on. They are commonly\nsuch people, rude, silly, superstitious idiots, nasty, unclean, lousy,\npoor, dejected, slavishly humble: and as [2253]Leo Afer observes of the\ncommonalty of Africa, natura viliores sunt, nec apud suos duces majore\nin precio quam si canes essent: [2254]base by nature, and no more\nesteemed than dogs, miseram, laboriosam, calamitosam vitam agunt, et\ninopem, infelicem, rudiores asinis, ut e brutis plane natos dicas: no\nlearning, no knowledge, no civility, scarce common, sense, nought but\nbarbarism amongst them, belluino more vivunt, neque calceos gestant,\nneque vestes, like rogues and vagabonds, they go barefooted and\nbarelegged, the soles of their feet being as hard as horse-hoofs, as\n[2255]Radzivilus observed at Damietta in Egypt, leading a laborious,\nmiserable, wretched, unhappy life, [2256]like beasts and juments, if\nnot worse: (for a [2257]Spaniard in Incatan, sold three Indian boys for\na cheese, and a hundred Negro slaves for a horse) their discourse is\nscurrility, their summum bonum, a pot of ale. There is not any slavery\nwhich these villains will not undergo, inter illos plerique latrinas\nevacuant, alii culinariam curant, alii stabularios agunt, urinatores et\nid genus similia exercent, &c. like those people that dwell in the\n[2258]Alps, chimney-sweepers, jakes-farmers, dirt-daubers, vagrant\nrogues, they labour hard some, and yet cannot get clothes to put on, or\nbread to eat. For what can filthy poverty give else, but [2259]beggary,\nfulsome nastiness, squalor, contempt, drudgery, labour, ugliness,\nhunger and thirst; pediculorum, et pulicum numerum? as [2260] he well\nfollowed it in Aristophanes, fleas and lice, pro pallio vestem laceram,\net pro pulvinari lapidem bene magnum ad caput, rags for his raiment,\nand a stone for his pillow, pro cathedra, ruptae caput urnae, he sits\nin a broken pitcher, or on a block for a chair, et malvae, ramos pro\npanibus comedit, he drinks water, and lives on wort leaves, pulse, like\na hog, or scraps like a dog, ut nunc nobis vita afficitur, quis non\nputabit insaniam esse, infelicitatemque? as Chremilus concludes his\nspeech, as we poor men live nowadays, who will not take our life to be\n[2261] infelicity, misery, and madness?\nIf they be of little better condition than those base villains,\nhunger-starved beggars, wandering rogues, those ordinary slaves, and\nday-labouring drudges; yet they are commonly so preyed upon by [2262]\npolling officers for breaking the laws, by their tyrannising landlords,\nso flayed and fleeced by perpetual [2263]exactions, that though they do\ndrudge, fare hard, and starve their genius, they cannot live in\n[2264]some countries; but what they have is instantly taken from them,\nthe very care they take to live, to be drudges, to maintain their poor\nfamilies, their trouble and anxiety takes away their sleep, Sirac.\nxxxi. 1, it makes them weary of their lives: when they have taken all\npains, done their utmost and honest endeavours, if they be cast behind\nby sickness, or overtaken with years, no man pities them, hard-hearted\nand merciless, uncharitable as they are, they leave them so distressed,\nto beg, steal, murmur, and [2265] rebel, or else starve. The feeling\nand fear of this misery compelled those old Romans, whom Menenius\nAgrippa pacified, to resist their governors: outlaws, and rebels in\nmost places, to take up seditious arms, and in all ages hath caused\nuproars, murmurings, seditions, rebellions, thefts, murders, mutinies,\njars and contentions in every commonwealth: grudging, repining,\ncomplaining, discontent in each private family, because they want means\nto live according to their callings, bring up their children, it breaks\ntheir hearts, they cannot do as they would. No greater misery than for\na lord to have a knight's living, a gentleman a yeoman's, not to be\nable to live as his birth and place require. Poverty and want are\ngenerally corrosives to all kinds of men, especially to such as have\nbeen in good and flourishing estate, are suddenly distressed,\n[2266]nobly born, liberally brought up, and, by some disaster and\ncasualty miserably dejected. For the rest, as they have base fortunes,\nso have they base minds correspondent, like beetles, e stercore orti, e\nstercore victus, in stercore delicium, as they were obscurely born and\nbred, so they delight in obscenity; they are not thoroughly touched\nwith it. Angustas animas angusto in pectore versant. [2267]Yet, that\nwhich is no small cause of their torments, if once they come to be in\ndistress, they are forsaken of their fellows, most part neglected, and\nleft unto themselves; as poor [2268]Terence in Rome was by Scipio,\nLaelius, and Furius, his great and noble friends.\nNil Publius Scipio profuit, nil ei Laelius, nil Furius,\nTres per idem tempus qui agitabant nobiles facillime,\nHorum ille opera ne domum quident habuit conductitiam.[2269]\n\n'Tis generally so, Tempora si fuerint nubila, solus eris, he is left\ncold and comfortless, nullas ad amissas ibit amicus opes, all flee from\nhim as from a rotten wall, now ready to fall on their heads. Prov. xix.\n1. Poverty separates them from their [2270]neighbours.\n[2271]Dum fortuna favet vultum servatis amici,\nCum cecidit, turpi vertitis ora fuga.\n\nWhilst fortune favour'd, friends, you smil'd on me,\nBut when she fled, a friend I could not see.\n\nWhich is worse yet, if he be poor [2272]every man contemns him, insults\nover him, oppresseth him, scoffs at, aggravates his misery.\n[2273]Quum caepit quassata domus subsidere, partes\nIn proclinatas omne recumbit onus.\n\nWhen once the tottering house begins to shrink,\nThither comes all the weight by an instinct.\n\nNay they are odious to their own brethren, and dearest friends, Pro.\nxix. 7. His brethren hate him if he be poor, [2274]omnes vicini\noderunt, his neighbours hate him, Pro. xiv. 20, [2275]omnes me noti ac\nignoti deserunt, as he complained in the comedy, friends and strangers,\nall forsake me. Which is most grievous, poverty makes men ridiculous,\nNil habet infelix paupertas durius in se, quam quod ridiculos homines\nfacit, they must endure [2276]jests, taunts, flouts, blows of their\nbetters, and take all in good part to get a meal's meat: [2277]magnum\npauperies opprobrium, jubet quidvis et facere et pati. He must turn\nparasite, jester, fool, cum desipientibus desipere; saith\n[2278]Euripides, slave, villain, drudge to get a poor living, apply\nhimself to each man's humours, to win and please, &c., and be buffeted\nwhen he hath all done, as Ulysses was by Melanthius [2279]in Homer, be\nreviled, baffled, insulted over, for [2280]potentiorum stultitia\nperferenda est, and may not so much as mutter against it. He must turn\nrogue and villain; for as the saying is, Necessitas cogit ad turpia,\npoverty alone makes men thieves, rebels, murderers, traitors,\nassassins, because of poverty we have sinned, Ecclus. xxvii. 1, swear\nand forswear, bear false witness, lie, dissemble, anything, as I say,\nto advantage themselves, and to relieve their necessities: [2281]\nCulpae scelerisque magistra est, when a man is driven to his shifts,\nwhat will he not do?\n[2282]\u2014\u2014\u2014si miserum fortuna Sinonem\nFinxit, vanum etiam mendacemque improba finget.\n\nhe will betray his father, prince, and country, turn Turk, forsake\nreligion, abjure God and all, nulla tam horrenda proditio, quam illi\nlucri causa (saith [2283]Leo Afer) perpetrare nolint. [2284]Plato,\ntherefore, calls poverty, thievish, sacrilegious, filthy, wicked, and\nmischievous: and well he might. For it makes many an upright man\notherwise, had he not been in want, to take bribes, to be corrupt, to\ndo against his conscience, to sell his tongue, heart, hand, &c., to be\nchurlish, hard, unmerciful, uncivil, to use indirect means to help his\npresent estate. It makes princes to exact upon their subjects, great\nmen tyrannise, landlords oppress, justice mercenary, lawyers vultures,\nphysicians harpies, friends importunate, tradesmen liars, honest men\nthieves, devout assassins, great men to prostitute their wives,\ndaughters, and themselves, middle sort to repine, commons to mutiny,\nall to grudge, murmur, and complain. A great temptation to all\nmischief, it compels some miserable wretches to counterfeit several\ndiseases, to dismember, make themselves blind, lame, to have a more\nplausible cause to beg, and lose their limbs to recover their present\nwants. Jodocus Damhoderius, a lawyer of Bruges, praxi rerum criminal.\nc. 112. hath some notable examples of such counterfeit cranks, and\nevery village almost will yield abundant testimonies amongst us; we\nhave dummerers, Abraham men, &c. And that which is the extent of\nmisery, it enforceth them through anguish and wearisomeness of their\nlives, to make away themselves; they had rather be hanged, drowned,\n&c., than to live without means.\n[2285]In mare caetiferum, ne te premat aspera egestas,\nDesili, et a celsis corrue Cerne jugis.\n\n\nMuch better 'tis to break thy neck,\nOr drown thyself i' the sea,\n\nThan suffer irksome poverty;\nGo make thyself away.\n\nA Sybarite of old, as I find it registered in [2286]Athenaeus, supping\nin Phiditiis in Sparta, and observing their hard fare, said it was no\nmarvel if the Lacedaemonians were valiant men; for his part, he would\nrather run upon a sword point (and so would any man in his wits,) than\nlive with such base diet, or lead so wretched a life. [2287]In Japonia,\n'tis a common thing to stifle their children if they be poor, or to\nmake an abortion, which Aristotle commends. In that civil commonwealth\nof China, [2288]the mother strangles her child, if she be not able to\nbring it up, and had rather lose, than sell it, or have it endure such\nmisery as poor men do. Arnobius, lib. 7, adversus gentes,\n[2289]Lactantius, lib. 5. cap. 9. objects as much to those ancient\nGreeks and Romans, they did expose their children to wild beasts,\nstrangle, or knock out their brains against a stone, in such cases. If\nwe may give credit to [2290]Munster, amongst us Christians in\nLithuania, they voluntarily mancipate and sell themselves, their wives\nand children to rich men, to avoid hunger and beggary; [2291] many make\naway themselves in this extremity. Apicius the Roman, when he cast up\nhis accounts, and found but 100,000 crowns left, murdered himself for\nfear he should be famished to death. P. Forestus, in his medicinal\nobservations, hath a memorable example of two brothers of Louvain that,\nbeing destitute of means, became both melancholy, and in a discontented\nhumour massacred themselves. Another of a merchant, learned, wise\notherwise and discreet, but out of a deep apprehension he had of a loss\nat seas, would not be persuaded but as [2292]Ventidius in the poet, he\nshould die a beggar. In a word, thus much I may conclude of poor men,\nthat though they have good [2293]parts they cannot show or make use of\nthem: [2294]ab inopia ad virtutem obsepta est via, 'tis hard for a poor\nman to [2295] rise, haud facile emergunt, quorum virtutibus obstat res\nangusta domi. [2296]The wisdom of the poor is despised, and his words\nare not heard. Eccles. vi. 19. His works are rejected, contemned, for\nthe baseness and obscurity of the author, though laudable and good in\nthemselves, they will not likely take.\nNulla placere diu, neque vivere carmina possunt,\nQuae scribuntur atquae potoribus.\u2014\u2014\u2014\n\nNo verses can please men or live long that are written by\nwater-drinkers. Poor men cannot please, their actions, counsels,\nconsultations, projects, are vilified in the world's esteem, amittunt\nconsilium in re, which Gnatho long since observed. [2297]Sapiens\ncrepidas sibi nunquam nec soleas fecit, a wise man never cobbled shoes;\nas he said of old, but how doth he prove it? I am sure we find it\notherwise in our days, [2298] pruinosis horret facundia pannis. Homer\nhimself must beg if he want means, and as by report sometimes he did\n[2299]go from door to door, and sing ballads, with a company of boys\nabout him. This common misery of theirs must needs distract, make them\ndiscontent and melancholy, as ordinarily they are, wayward, peevish,\nlike a weary traveller, for [2300] Fames et mora bilem in nares\nconciunt, still murmuring and repining: Ob inopiam morosi sunt, quibus\nest male, as Plutarch quotes out of Euripides, and that comical poet\nwell seconds,\n[2301]Omnes quibus res sunt minus secundae, nescio quomodo\nSuspitiosi, ad contumeliam omnia accipiunt magis,\nPropter suam impotentiam se credunt negligi.\n\nIf they be in adversity, they are more suspicious and apt to mistake:\nthey think themselves scorned by reason of their misery: and therefore\nmany generous spirits in such cases withdraw themselves from all\ncompany, as that comedian [2302]Terence is said to have done; when he\nperceived himself to be forsaken and poor, he voluntarily banished\nhimself to Stymphalus, a base town in Arcadia, and there miserably\ndied.\n[2303]\u2014\u2014\u2014ad summam inopiam redactus,\nItaque e conspectu omnium abiit Graeciae in terram ultimam.\n\nNeither is it without cause, for we see men commonly respected\naccording to their means, ([2304]an dives sit omnes quaerunt, nemo an\nbonus) and vilified if they be in bad clothes. [2305]Philophaemen the\norator was set to cut wood, because he was so homely attired,\n[2306]Terentius was placed at the lower end of Cecilius' table, because\nof his homely outside. [2307] Dante, that famous Italian poet, by\nreason his clothes were but mean, could not be admitted to sit down at\na feast. Gnatho scorned his old familiar friend because of his apparel,\n[2308]Hominem video pannis, annisque obsitum, hic ego illum contempsi\nprae me. King Persius overcome sent a letter to [2309]Paulus Aemilius,\nthe Roman general; Persius P. Consuli. S. but he scorned him any\nanswer, tacite exprobrans fortunam suam (saith mine author) upbraiding\nhim with a present fortune. [2310]Carolus Pugnax, that great duke of\nBurgundy, made H. Holland, late duke of Exeter, exiled, run after his\nhorse like a lackey, and would take no notice of him: [2311] 'tis the\ncommon fashion of the world. So that such men as are poor may justly be\ndiscontent, melancholy, and complain of their present misery, and all\nmay pray with [2312]Solomon, Give me, O Lord, neither riches nor\npoverty; feed me with food convenient for me.\n\nSUBSECT. VII.\u2014_A heap of other Accidents causing Melancholy, Death of\nFriends, Losses, &c._\n\nIn this labyrinth of accidental causes, the farther I wander, the more\nintricate I find the passage, multae ambages, and new causes as so many\nby-paths offer themselves to be discussed: to search out all, were an\nHerculean work, and fitter for Theseus: I will follow mine intended\nthread; and point only at some few of the chiefest.\n_Death of Friends_.] Amongst which, loss and death of friends may\nchallenge a first place, multi tristantur, as [2313]Vives well\nobserves, post delicias, convivia, dies festos, many are melancholy\nafter a feast, holiday, merry meeting, or some pleasing sport, if they\nbe solitary by chance, left alone to themselves, without employment,\nsport, or want their ordinary companions, some at the departure of\nfriends only whom they shall shortly see again, weep and howl, and look\nafter them as a cow lows after her calf, or a child takes on that goes\nto school after holidays. Ut me levarat tuus adventus, sic discessus\nafflixit, (which [2314]Tully writ to Atticus) thy coming was not so\nwelcome to me, as thy departure was harsh. Montanus, consil. 132. makes\nmention of a country woman that parting with her friends and native\nplace, became grievously melancholy for many years; and Trallianus of\nanother, so caused for the absence of her husband: which is an ordinary\npassion amongst our good wives, if their husband tarry out a day longer\nthan his appointed time, or break his hour, they take on presently with\nsighs and tears, he is either robbed, or dead, some mischance or other\nis surely befallen him, they cannot eat, drink, sleep, or be quiet in\nmind, till they see him again. If parting of friends, absence alone can\nwork such violent effects, what shall death do, when they must\neternally be separated, never in this world to meet again? This is so\ngrievous a torment for the time, that it takes away their appetite,\ndesire of life, extinguisheth all delights, it causeth deep sighs and\ngroans, tears, exclamations,\n(O dulce germen matris, o sanguis meus,\nEheu tepentes, &c.\u2014o flos tener.)[2315]\n\nhowling, roaring, many bitter pangs, [2316]lamentis gemituque et\nfaemineo ululatu Tecta fremunt) and by frequent meditation extends so\nfar sometimes, [2317]they think they see their dead friends continually\nin their eyes, observantes imagines, as Conciliator confesseth he saw\nhis mother's ghost presenting herself still before him. Quod nimis\nmiseri volunt, hoc facile credunt, still, still, still, that good\nfather, that good son, that good wife, that dear friend runs in their\nminds: Totus animus hac una cogitatione defixus est, all the year long,\nas [2318]Pliny complains to Romanus, methinks I see Virginius, I hear\nVirginius, I talk with Virginius, &c.\n[2319]Te sine, vae misero mihi, lilia nigra videntur,\nPallentesque rosae, nec dulce rubens hyacinthus,\nNullos nec myrtus, noc laurus spirat odores.\n\nThey that are most staid and patient, are so furiously carried headlong\nby the passion of sorrow in this case, that brave discreet men\notherwise, oftentimes forget themselves, and weep like children many\nmonths together, [2320]as if that they to water would, and will not be\ncomforted. They are gone, they are gone; what shall I do?\nAbstulit atra dies et funere mersit acerbo,\nQuis dabit in lachrymas fontem mihi? quis satis altos\nAccendet gemitus, et acerbo verba dolori?\nExhaurit pietas oculos, et hiantia frangit\nPectora, nec plenos avido sinit edere questus,\nMagna adeo jactura premit, &c.\n\nFountains of tears who gives, who lends me groans,\nDeep sighs sufficient to express my moans?\nMine eyes are dry, my breast in pieces torn,\nMy loss so great, I cannot enough mourn.\n\nSo Stroza Filius, that elegant Italian poet, in his Epicedium, bewails\nhis father's death, he could moderate his passions in other matters,\n(as he confesseth) but not in this, lie yields wholly to sorrow,\nNunc fateor do terga malis, mens illa fatiscit,\nIndomitus quondam vigor et constantia mentis.\n\nHow doth [2321]Quintilian complain for the loss of his son, to despair\nalmost: Cardan lament his only child in his book de libris propriis,\nand elsewhere in many of his tracts, [2322]St. Ambrose his brother's\ndeath? an ego possum non cogitare de te, aut sine lachrymis cogitare? O\namari dies, o flebiles noctes, &c. Can I ever cease to think of thee,\nand to think with sorrow? O bitter days, O nights of sorrow, &c.\nGregory Nazianzen, that noble Pulcheria! O decorem, &c. flos recens,\npullulans, &c. Alexander, a man of most invincible courage, after\nHephestion's death, as Curtius relates, triduum jacuit ad moriendum\nobstinatus, lay three days together upon the ground, obstinate, to die\nwith him, and would neither eat, drink, nor sleep. The woman that\ncommuned with Esdras (lib. 2. cap. 10.) when her son fell down dead.\nfled into the field, and would not return into the city, but there\nresolved to remain, neither to eat nor drink, but mourn and fast until\nshe died. Rachel wept for her children, and would not be comforted\nbecause they were not. Matt. ii. 18. So did Adrian the emperor bewail\nhis Antinous; Hercules, Hylas; Orpheus, Eurydice; David, Absalom; (O my\ndear son Absalom) Austin his mother Monica, Niobe her children,\ninsomuch that the [2323]poets feigned her to be turned into a stone, as\nbeing stupefied through the extremity of grief. [2324]Aegeas, signo\nlugubri filii consternatus, in mare se proecipitatem dedit, impatient\nof sorrow for his son's death, drowned, himself. Our late physicians\nare full of such examples. Montanus consil. 242. [2325]had a patient\ntroubled with this infirmity, by reason of her husband's death, many\nyears together. Trincavellius, l. 1. c. 14. hath such another, almost\nin despair, after his [2326]mother's departure, ut se ferme\nproecipitatem daret; and ready through distraction to make away\nhimself: and in his Fifteenth counsel, tells a story of one fifty years\nof age, that grew desperate upon his mother's death; and cured by\nFallopius, fell many years after into a relapse, by the sudden death of\na daughter which he had, and could never after be recovered. The fury\nof this passion is so violent sometimes, that it daunts whole kingdoms\nand cities. Vespasian's death was pitifully lamented all over the Roman\nempire, totus orbis lugebat, saith Aurelius Victor. Alexander commanded\nthe battlements of houses to be pulled down, mules and horses to have\ntheir manes shorn off, and many common soldiers to be slain, to\naccompany his dear Hephestion's death; which is now practised amongst\nthe Tartars, when [2327]a great Cham dieth, ten or twelve thousand must\nbe slain, men and horses, all they meet; and among those the\n[2328]Pagan Indians, their wives and servants voluntarily die with\nthem. Leo Decimus was so much bewailed in Rome after his departure,\nthat as Jovius gives out, [2329]communis salus, publica hilaritas, the\ncommon safety of all good fellowship, peace, mirth, and plenty died\nwith him, tanquam eodem sepulchro cum Leone condita lugebantur: for it\nwas a golden age whilst he lived, [2330]but after his decease an iron\nseason succeeded, barbara vis et foeda vastitas, et dira malorum omnium\nincommoda, wars, plagues, vastity, discontent. When Augustus Caesar\ndied, saith Paterculus, orbis ruinam timueramus, we were all afraid, as\nif heaven had fallen upon our heads. [2331]Budaeus records, how that,\nat Lewis the Twelfth his death, tam subita mutatio, ut qui prius digito\ncoelum attingere videbantur, nunc humi derepente serpere, sideratos\nesse diceres, they that were erst in heaven, upon a sudden, as if they\nhad been planet-strucken, lay grovelling on the ground;\n[2332]Concussis cecidere animis, seu frondibus ingens\nSylva dolet lapsis\u2014\u2014\u2014\n\nthey looked like cropped trees. [2333]At Nancy in Lorraine, when\nClaudia Valesia, Henry the Second French king's sister, and the duke's\nwife deceased, the temples for forty days were all shut up, no prayers\nnor masses, but in that room where she was. The senators all seen in\nblack, and for a twelvemonth's space throughout the city, they were\nforbid to sing or dance.\n[2334]Non ulli pastos illis egre diebus\nFrigida (Daphne) boves ad flumina, nulla nec amnem\nLibavit quadrupes, nec graminis attigit herbam.\n\nThe swains forgot their sheep, nor near the brink\nOf running waters brought their herds to drink;\nThe thirsty cattle, of themselves, abstained\nFrom water, and their grassy fare disdain'd.\n\nHow were we affected here in England for our Titus, deliciae, humani\ngeneris, Prince Henry's immature death, as if all our dearest friends'\nlives had exhaled with his? [2335]Scanderbeg's death was not so much\nlamented in Epirus. In a word, as [2336]he saith of Edward the First at\nthe news of Edward of Caernarvon his son's birth, immortaliter gavisus,\nhe was immortally glad, may we say on the contrary of friends' deaths,\nimmortaliter gementes, we are diverse of us as so many turtles,\neternally dejected with it.\nThere is another sorrow, which arises from the loss of temporal goods\nand fortunes, which equally afflicts, and may go hand in hand with the\npreceding; loss of time, loss of honour, office, of good name, of\nlabour, frustrate hopes, will much torment; but in my judgment, there\nis no torture like unto it, or that sooner procureth this malady and\nmischief:\n[2337]Ploratur lachrymis amissa pecunia veris:\n\nLost money is bewailed with grief sincere.\n\nit wrings true tears from our eyes, many sighs, much sorrow from our\nhearts, and often causes habitual melancholy itself, Guianerius tract.\n15. 5. repeats this for an especial cause: [2338]Loss of friends, and\nloss of goods, make many men melancholy, as I have often seen by\ncontinual meditation of such things. The same causes Arnoldus\nVillanovanus inculcates, Breviar. l. 1. c. 18. ex rerum amissione,\ndamno, amicorum morte, &c. Want alone will make a man mad, to be Sans\nargent will cause a deep and grievous melancholy. Many persons are\naffected like [2339] Irishmen in this behalf, who if they have a good\nscimitar, had rather have a blow on their arm, than their weapon hurt:\nthey will sooner lose their life, than their goods: and the grief that\ncometh hence, continueth long (saith [2340]Plater) and out of many\ndispositions, procureth an habit. [2341]Montanus and Frisemelica cured\na young man of 22 years of age, that so became melancholy, ab amissam\npecuniam, for a sum of money which he had unhappily lost. Sckenkius\nhath such another story of one melancholy, because he overshot himself,\nand spent his stock in unnecessary building. [2342]Roger that rich\nbishop of Salisbury, exutus opibus et castris a Rege Stephano, spoiled\nof his goods by king Stephen, vi doloris absorptus, atque in amentiam\nversus, indecentia fecit, through grief ran mad, spoke and did he knew\nnot what. Nothing so familiar, as for men in such cases, through\nanguish of mind to make away themselves. A poor fellow went to hang\nhimself, (which Ausonius hath elegantly expressed in a neat\n[2343]Epigram) but finding by chance a pot of money, flung away the\nrope, and went merrily home, but he that hid the gold, when he missed\nit, hanged himself with that rope which the other man had left, in a\ndiscontented humour.\nAt qui condiderat, postquam non reperit aurum,\nAptavit collo, quem reperit laqueum.\n\nSuch feral accidents can want and penury produce. Be it by suretyship,\nshipwreck, fire, spoil and pillage of soldiers, or what loss soever, it\nboots not, it will work the like effect, the same desolation in\nprovinces and cities, as well as private persons. The Romans were\nmiserably dejected after the battle of Cannae, the men amazed for fear,\nthe stupid women tore their hair and cried. The Hungarians, when their\nking Ladislaus and bravest soldiers were slain by the Turks, Luctus\npublicus, &c. The Venetians when their forces were overcome by the\nFrench king Lewis, the French and Spanish kings, pope, emperor, all\nconspired against them, at Cambray, the French herald denounced open\nwar in the senate: Lauredane Venetorum dux, &c., and they had lost\nPadua, Brixia, Verona, Forum Julii, their territories in the continent,\nand had now nothing left, but the city of Venice itself, et urbi quoque\nipsi (saith [2344]Bembus) timendum putarent, and the loss of that was\nlikewise to be feared, tantus repente dolor omnes tenuit, ut nunquam,\nalias, &c., they were pitifully plunged, never before in such\nlamentable distress. _Anno_ 1527, when Rome was sacked by Burbonius,\nthe common soldiers made such spoil, that fair [2345]churches were\nturned to stables, old monuments and books made horse-litter, or burned\nlike straw; relics, costly pictures defaced; altars demolished, rich\nhangings, carpets, &c., trampled in the dirt. [2346]Their wives and\nloveliest daughters constuprated by every base cullion, as Sejanus'\ndaughter was by the hangman in public, before their fathers and\nhusbands' faces. Noblemen's children, and of the wealthiest citizens,\nreserved for princes' beds, were prostitute to every common soldier,\nand kept for concubines; senators and cardinals themselves dragged\nalong the streets, and put to exquisite torments, to confess where\ntheir money was hid; the rest, murdered on heaps, lay stinking in the\nstreets; infants' brains dashed out before their mothers' eyes. A\nlamentable sight it was to see so goodly a city so suddenly defaced,\nrich citizens sent a begging to Venice, Naples, Ancona, &c., that erst\nlived in all manner of delights. [2347]Those proud palaces that even\nnow vaunted their tops up to heaven, were dejected as low as hell in an\ninstant. Whom will not such misery make discontent? Terence the poet\ndrowned himself (some say) for the loss of his comedies, which suffered\nshipwreck. When a poor man hath made many hungry meals, got together a\nsmall sum, which he loseth in an instant; a scholar spent many an\nhour's study to no purpose, his labours lost, &c., how should it\notherwise be? I may conclude with Gregory, temporalium amor, quantum\nafficit, cum haeret possessio, tantum quum subtrahitur, urit dolor;\nriches do not so much exhilarate us with their possession, as they\ntorment us with their loss.\nNext to sorrow still I may annex such accidents as procure fear; for\nbesides those terrors which I have [2348]before touched, and many other\nfears (which are infinite) there is a superstitious fear, one of the\nthree great causes of fear in Aristotle, commonly caused by prodigies\nand dismal accidents, which much trouble many of us, (Nescio quid\nanimus mihi praesagit mali.) As if a hare cross the way at our going\nforth, or a mouse gnaw our clothes: if they bleed three drops at nose,\nthe salt falls towards them, a black spot appear in their nails, &c.,\nwith many such, which Delrio Tom. 2. l. 3. sect. 4. Austin Niphus in\nhis book de Auguriis. Polydore Virg. l. 3. de Prodigas. Sarisburiensis\nPolycrat. l. 1. c. 13. discuss at large. They are so much affected,\nthat with the very strength of imagination, fear, and the devil's\ncraft, [2349]they pull those misfortunes they suspect, upon their own\nheads, and that which they fear, shall come upon them, as Solomon\nfortelleth, Prov. x. 24. and Isaiah denounceth, lxvi. 4. which if\n[2350]they could neglect and contemn, would not come to pass, Eorum\nvires nostra resident opinione, ut morbi gravitas ?grotantium\ncogitatione, they are intended and remitted, as our opinion is fixed,\nmore or less. N. N. dat poenas, saith [2351]Crato of such a one, utinam\nnon attraheret: he is punished, and is the cause of it [2352] himself:\n[2353]Dum fata fugimus fata stulti incurrimus, the thing that I feared,\nsaith Job, is fallen upon me.\nAs much we may say of them that are troubled with their fortunes; or\nill destinies foreseen: multos angit praecientia malorum: The\nforeknowledge of what shall come to pass, crucifies many men: foretold\nby astrologers, or wizards, iratum ob coelum, be it ill accident, or\ndeath itself: which often falls out by God's permission; quia daemonem\ntiment (saith Chrysostom) Deus ideo permittit accidere. Severus,\nAdrian, Domitian, can testify as much, of whose fear and suspicion,\nSueton, Herodian, and the rest of those writers, tell strange stories\nin this behalf. [2354]Montanus consil. 31. hath one example of a young\nman, exceeding melancholy upon this occasion. Such fears have still\ntormented mortal men in all ages, by reason of those lying oracles, and\njuggling priests. [2355]There was a fountain in Greece, near Ceres'\ntemple in Achaia, where the event of such diseases was to be known; A\nglass let down by a thread, &c. Amongst those Cyanean rocks at the\nsprings of Lycia, was the oracle of Thrixeus Apollo, where all fortunes\nwere foretold, sickness, health, or what they would besides: so common\npeople have been always deluded with future events. At this day, Metus\nfuturorum maxime torquet Sinas, this foolish fear, mightily crucifies\nthem in China: as [2356]Matthew Riccius the Jesuit informeth us, in his\ncommentaries of those countries, of all nations they are most\nsuperstitious, and much tormented in this kind, attributing so much to\ntheir divinators, ut ipse metus fidem faciat, that fear itself and\nconceit, cause it to [2357]fall out: If he foretell sickness such a\nday, that very time they will be sick, vi metus afflicti in\naegritudinem cadunt; and many times die as it is foretold. A true\nsaying, Timor mortis, morte pejor, the fear of death is worse than\ndeath itself, and the memory of that sad hour, to some fortunate and\nrich men, is as bitter as gall, Eccl. xli. 1. Inquietam nobis vitam\nfacit mortis metus, a worse plague cannot happen to a man, than to be\nso troubled in his mind; 'tis triste divortium, a heavy separation, to\nleave their goods, with so much labour got, pleasures of the world,\nwhich they have so deliciously enjoyed, friends and companions whom\nthey so dearly loved, all at once. Axicchus the philosopher was bold\nand courageous all his life, and gave good precepts de contemnenda\nmorte, and against the vanity of the world, to others; but being now\nready to die himself, he was mightily dejected, hac luce privabor? his\norbabor bonis?[2358]he lamented like a child, &c. And though Socrates\nhimself was there to comfort him, ubi pristina virtutum jactatio O\nAxioche? where is all your boasted virtue now, my friend? yet he was\nvery timorous and impatient of death, much troubled in his mind,\nImbellis pavor et impatientia, &c. O Clotho, Megapetus the tyrant in\nLucian exclaims, now ready to depart, let me live a while longer.\n[2359]I will give thee a thousand talents of gold, and two boles\nbesides, which I took from Cleocritus, worth a hundred talents apiece.\nWoe's me, [2360] saith another, what goodly manors shall I leave! what\nfertile fields! what a fine house! what pretty children! how many\nservants! who shall gather my grapes, my corn? Must I now die so well\nsettled? Leave all, so richly and well provided? Woe's me, what shall I\ndo? [2361]Animula vagula, blandula, qua nunc abibis in loca?\nTo these tortures of fear and sorrow, may well be annexed curiosity,\nthat irksome, that tyrannising care, nimia solicitudo,\n[2362]superfluous industry about unprofitable things, and their\nqualities, as Thomas defines it: an itching humour or a kind of longing\nto see that which is not to be seen, to do that which ought not to be\ndone, to know that [2363]secret which should not be known, to eat of\nthe forbidden fruit. We commonly molest and tire ourselves about things\nunfit and unnecessary, as Martha troubled herself to little purpose. Be\nit in religion, humanity, magic, philosophy, policy, any action or\nstudy, 'tis a needless trouble, a mere torment. For what else is school\ndivinity, how many doth it puzzle? what fruitless questions about the\nTrinity, resurrection, election, predestination, reprobation,\nhell-fire, &c., how many shall be saved, damned? What else is all\nsuperstition, but an endless observation of idle ceremonies,\ntraditions? What is most of our philosophy but a labyrinth of opinions,\nidle questions, propositions, metaphysical terms? Socrates, therefore,\nheld all philosophers, cavillers, and mad men, circa subtilia\nCavillatores pro insanis habuit, palam eos arguens, saith\n[2364]Eusebius, because they commonly sought after such things quae nec\npercipi a nobis neque comprehendi posset, or put case they did\nunderstand, yet they were altogether unprofitable. For what matter is\nit for us to know how high the Pleiades are, how far distant Perseus\nand Cassiopeia from us, how deep the sea, &c., we are neither wiser, as\nhe follows it, nor modester, nor better, nor richer, nor stronger for\nthe knowledge of it. Quod supra nos nihil ad, nos, I may say the same\nof those genethliacal studies, what is astrology but vain elections,\npredictions? all magic, but a troublesome error, a pernicious foppery?\nphysic, but intricate rules and prescriptions? philology, but vain\ncriticisms? logic, needless sophisms? metaphysics themselves, but\nintricate subtleties, and fruitless abstractions? alchemy, but a bundle\nof errors? to what end are such great tomes? why do we spend so many\nyears in their studies? Much better to know nothing at all, as those\nbarbarous Indians are wholly ignorant, than as some of us, to be so\nsore vexed about unprofitable toys: stultus labor est ineptiarum, to\nbuild a house without pins, make a rope of sand, to what end? cui bono?\nHe studies on, but as the boy told St. Austin, when I have laved the\nsea dry, thou shalt understand the mystery of the Trinity. He makes\nobservations, keeps times and seasons; and as [2365]Conradus the\nemperor would not touch his new bride, till an astrologer had told him\na masculine hour, but with what success? He travels into Europe,\nAfrica, Asia, searcheth every creek, sea, city, mountain, gulf, to what\nend? See one promontory (said Socrates of old), one mountain, one sea,\none river, and see all. An alchemist spends his fortunes to find out\nthe philosopher's stone forsooth, cure all diseases, make men\nlong-lived, victorious, fortunate, invisible, and beggars himself,\nmisled by those seducing impostors (which he shall never attain) to\nmake gold; an antiquary consumes his treasure and time to scrape up a\ncompany of old coins, statues, rules, edicts, manuscripts, &c., he must\nknow what was done of old in Athens, Rome, what lodging, diet, houses\nthey had, and have all the present news at first, though never so\nremote, before all others, what projects, counsels, consultations, &c.,\nquid Juno in aurem insusurret Jovi, what's now decreed in France, what\nin Italy: who was he, whence comes he, which way, whither goes he, &c.\nAristotle must find out the motion of Euripus; Pliny must needs see\nVesuvius, but how sped they? One loseth goods, another his life;\nPyrrhus will conquer Africa first, and then Asia: he will be a sole\nmonarch, a second immortal, a third rich; a fourth commands. [2366]\nTurbine magno spes solicitae in urbibus errant; we run, ride, take\nindefatigable pains, all up early, down late, striving to get that\nwhich we had better be without, (Ardelion's busybodies as we are) it\nwere much fitter for us to be quiet, sit still, and take our ease. His\nsole study is for words, that they be\u2014Lepidae lexeis compostae, ut\ntesserulae omnes, not a syllable misplaced, to set out a stramineous\nsubject: as thine is about apparel, to follow the fashion, to be terse\nand polite, 'tis thy sole business: both with like profit. His only\ndelight is building, he spends himself to get curious pictures,\nintricate models and plots, another is wholly ceremonious about titles,\ndegrees, inscriptions: a third is over-solicitous about his diet, he\nmust have such and such exquisite sauces, meat so dressed, so\nfar-fetched, peregrini aeris volucres, so cooked, &c., something to\nprovoke thirst, something anon to quench his thirst. Thus he redeems\nhis appetite with extraordinary charge to his purse, is seldom pleased\nwith any meal, whilst a trivial stomach useth all with delight and is\nnever offended. Another must have roses in winter, alieni temporis\nflores, snow-water in summer, fruits before they can be or are usually\nripe, artificial gardens and fishponds on the tops of houses, all\nthings opposite to the vulgar sort, intricate and rare, or else they\nare nothing worth. So busy, nice, curious wits, make that insupportable\nin all vocations, trades, actions, employments, which to duller\napprehensions is not offensive, earnestly seeking that which others so\nscornfully neglect. Thus through our foolish curiosity do we macerate\nourselves, tire our souls, and run headlong, through our indiscretion,\nperverse will, and want of government, into many needless cares, and\ntroubles, vain expenses, tedious journeys, painful hours; and when all\nis done, quorsum haec? cui bono? to what end?\n[2367]Nescire velle quae Magister maximus\nDocere non vult, erudita inscitia est.\n\n_Unfortunate marriage_.] Amongst these passions and irksome accidents,\nunfortunate marriage may be ranked: a condition of life appointed by\nGod himself in Paradise, an honourable and happy estate, and as great a\nfelicity as can befall a man in this world, [2368]if the parties can\nagree as they ought, and live as [2369]Seneca lived with his Paulina;\nbut if they be unequally matched, or at discord, a greater misery\ncannot be expected, to have a scold, a slut, a harlot, a fool, a fury\nor a fiend, there can be no such plague. Eccles. xxvi. 14, He that hath\nher is as if he held a scorpion, &c. xxvi. 25, a wicked wife makes a\nsorry countenance, a heavy heart, and he had rather dwell with a lion\nthan keep house with such a wife. Her [2370]properties Jovianus\nPontanus hath described at large, Ant. dial. Tom. 2, under the name of\nEuphorbia. Or if they be not equal in years, the like mischief happens.\nCecilius in Agellius lib. 2. cap. 23, complains much of an old wife,\ndum ejus morti inhio, egomet mortuus vivo inter vivos, whilst I gape\nafter her death, I live a dead man amongst the living, or if they\ndislike upon any occasion,\n[2371]Judge who that are unfortunately wed\nWhat 'tis to come into a loathed bed.\n\nThe same inconvenience befalls women.\n[2372]At vos o duri miseram lugete parentes,\nSi ferro aut laqueo laeva hac me exsolvere sorte\nSustineo:\u2014\u2014\u2014\n\nHard hearted parents both lament my fate,\nIf self I kill or hang, to ease my state.\n\n[2373]A young gentlewoman in Basil was married, saith Felix Plater,\nobservat. l. 1, to an ancient man against her will, whom she could not\naffect; she was continually melancholy, and pined away for grief; and\nthough her husband did all he could possibly to give her content, in a\ndiscontented humour at length she hanged herself. Many other stories he\nrelates in this kind. Thus men are plagued with women; they again with\nmen, when they are of divers humours and conditions; he a spendthrift,\nshe sparing; one honest, the other dishonest, &c. Parents many times\ndisquiet their children, and they their parents. [2374]A foolish son is\nan heaviness to his mother. Injusta noverca: a stepmother often vexeth\na whole family, is matter of repentance, exercise of patience, fuel of\ndissension, which made Cato's son expostulate with his father, why he\nshould offer to marry his client Solinius' daughter, a young wench,\nCujus causa novercam induceret; what offence had he done, that he\nshould marry again?\nUnkind, unnatural friends, evil neighbours, bad servants, debts and\ndebates, &c., 'twas Chilon's sentence, comes aeris alieni et litis est\nmiseria, misery and usury do commonly together; suretyship is the bane\nof many families, Sponde, praesto noxa est: he shall be sore vexed that\nis surety for a stranger, Prov. xi. 15, and he that hateth suretyship\nis sure. Contention, brawling, lawsuits, falling out of neighbours and\nfriends.\u2014discordia demens (Virg. Aen. 6,) are equal to the first,\ngrieve many a man, and vex his soul. Nihil sane miserabilius eorum\nmentibus, (as [2375]Boter holds) nothing so miserable as such men, full\nof cares, griefs, anxieties, as if they were stabbed with a sharp\nsword, fear, suspicion, desperation, sorrow, are their ordinary\ncompanions. Our Welshmen are noted by some of their [2376]own writers,\nto consume one another in this kind; but whosoever they are that use\nit, these are their common symptoms, especially if they be convict or\novercome, [2377]cast in a suit. Arius put out of a bishopric by\nEustathius, turned heretic, and lived after discontented all his life.\n[2378]Every repulse is of like nature; heu quanta de spe decidi!\nDisgrace, infamy, detraction, will almost effect as much, and that a\nlong time after. Hipponax, a satirical poet, so vilified and lashed two\npainters in his iambics, ut ambo laqueo se suffocarent, [2379]Pliny\nsaith, both hanged themselves. All oppositions, dangers, perplexities,\ndiscontents, [2380]to live in any suspense, are of the same rank: potes\nhoc sub casu ducere somnos? Who can be secure in such cases?\nIll-bestowed benefits, ingratitude, unthankful friends, much disquiet\nand molest some. Unkind speeches trouble as many; uncivil carriage or\ndogged answers, weak women above the rest, if they proceed from their\nsurly husbands, are as bitter as gall, and not to be digested. A\nglassman's wife in Basil became melancholy because her husband said he\nwould marry again if she died. No cut to unkindness, as the saying is,\na frown and hard speech, ill respect, a browbeating, or bad look,\nespecially to courtiers, or such as attend upon great persons, is\npresent death: Ingenium vultu statque caditque suo, they ebb and flow\nwith their masters' favours. Some persons are at their wits' ends, if\nby chance they overshoot themselves, in their ordinary speeches, or\nactions, which may after turn to their disadvantage or disgrace, or\nhave any secret disclosed. Ronseus epist. miscel. 2, reports of a\ngentlewoman 25 years old, that falling foul with one of her gossips,\nwas upbraided with a secret infirmity (no matter what) in public, and\nso much grieved with it, that she did thereupon solitudines quaerere\nomnes ab se ablegare, ac tandem in gravissimam incidens melancholiam,\ncontabescere, forsake all company, quite moped, and in a melancholy\nhumour pine away. Others are as much tortured to see themselves\nrejected, contemned, scorned, disabled, defamed, detracted,\nundervalued, or [2381]left behind their fellows. Lucian brings in\nAetamacles, a philosopher in his Lapith. convivio, much discontented\nthat he was not invited amongst the rest, expostulating the matter, in\na long epistle, with Aristenetus their host. Praetextatus, a robed\ngentleman in Plutarch, would not sit down at a feast, because he might\nnot sit highest, but went his ways all in a chafe. We see the common\nquarrelings, that are ordinary with us, for taking of the wall,\nprecedency, and the like, which though toys in themselves, and things\nof no moment, yet they cause many distempers, much heart-burning\namongst us. Nothing pierceth deeper than a contempt or disgrace,\n[2382]especially if they be generous spirits, scarce anything affects\nthem more than to be despised or vilified. Crato, consil. 16, l. 2,\nexemplifies it, and common experience confirms it. Of the same nature\nis oppression, Ecclus. 77, surely oppression makes a man mad, loss of\nliberty, which made Brutus venture his life, Cato kill himself, and\n[2383]Tully complain, Omnem hilaritatem in perpetuum amisi, mine\nheart's broken, I shall never look up, or be merry again, [2384]haec\njactura intolerabilis, to some parties 'tis a most intolerable loss.\nBanishment a great misery, as Tyrteus describes it in an epigram of\nhis,\n\nNam miserum est patria amissa, laribusque vagari\nMendicum, et timida voce rogare cibos:\n\nOmnibus invisus, quocunque accesserit exul\nSemper erit, semper spretus egensque jacet, &c.\n\n\nA miserable thing 'tis so to wander,\nAnd like a beggar for to whine at door,\n\nContemn'd of all the world, an exile is,\nHated, rejected, needy still and poor.\n\nPolynices in his conference with Jocasta in [2385]Euripides, reckons up\nfive miseries of a banished man, the least of which alone were enough\nto deject some pusillanimous creatures. Oftentimes a too great feeling\nof our own infirmities or imperfections of body or mind, will shrivel\nus up; as if we be long sick:\nO beata sanitas, te praesente, amaenum\nVer florit gratiis, absque te nemo beatus:\n\nO blessed health! thou art above all gold and treasure, Ecclus. xxx.\n15, the poor man's riches, the rich man's bliss, without thee there can\nbe no happiness: or visited with some loathsome disease, offensive to\nothers, or troublesome to ourselves; as a stinking breath, deformity of\nour limbs, crookedness, loss of an eye, leg, hand, paleness, leanness,\nredness, baldness, loss or want of hair, &c., hic ubi fluere caepit,\ndiros ictus cordi infert, saith [2386]Synesius, he himself troubled not\na little ob comae defectum, the loss of hair alone, strikes a cruel\nstroke to the heart. Acco, an old woman, seeing by chance her face in a\ntrue glass (for she used false flattering glasses belike at other\ntimes, as most gentlewomen do,) animi dolore in insaniam delapsa est,\n(Caelius Rhodiginus l. 17, c. 2,) ran mad. [2387]Brotheus, the son of\nVulcan, because he was ridiculous for his imperfections, flung himself\ninto the fire. Lais of Corinth, now grown old, gave up her glass to\nVenus, for she could not abide to look upon it. [2388]Qualis sum nolo,\nqualis eram nequeo. Generally to fair nice pieces, old age and foul\nlinen are two most odious things, a torment of torments, they may not\nabide the thought of it,\n[2389]\u2014\u2014\u2014o deorum\nQuisquis haec audis, utinam inter errem\n\nNuda leones,\n\nAntequam turpis macies decentes\nOccupet malas, teneraeque succus\nDefluat praedae, speciosa quaerro\n\nPascere tigres.\n\n\nHear me, some gracious heavenly power,\nLet lions dire this naked corse devour.\nMy cheeks ere hollow wrinkles seize.\nEre yet their rosy bloom decays:\nWhile youth yet rolls its vital flood,\nLet tigers friendly riot in my blood.\n\nTo be foul, ugly, and deformed, much better be buried alive. Some are\nfair but barren, and that galls them. Hannah wept sore, did not eat,\nand was troubled in spirit, and all for her barrenness, 1 Sam. 1. and\nGen. 30. Rachel said in the anguish of her soul, give me a child, or I\nshall die: another hath too many: one was never married, and that's his\nhell, another is, and that's his plague. Some are troubled in that they\nare obscure; others by being traduced, slandered, abused, disgraced,\nvilified, or any way injured: minime miror eos (as he said) qui\ninsanire occipiunt ex injuria, I marvel not at all if offences make men\nmad. Seventeen particular causes of anger and offence Aristotle reckons\nthem up, which for brevity's sake I must omit. No tidings troubles one;\nill reports, rumours, bad tidings or news, hard hap, ill success, cast\nin a suit, vain hopes, or hope deferred, another: expectation, adeo\nomnibus in rebus molesta semper est expectatio, as [2390]Polybius\nobserves; one is too eminent, another too base born, and that alone\ntortures him as much as the rest: one is out of action, company,\nemployment; another overcome and tormented with worldly cares, and\nonerous business. But what [2391]tongue can suffice to speak of all?\nMany men catch this malady by eating certain meats, herbs, roots, at\nunawares; as henbane, nightshade, cicuta, mandrakes, &c. [2392]A\ncompany of young men at Agrigentum in Sicily, came into a tavern; where\nafter they had freely taken their liquor, whether it were the wine\nitself, or something mixed with it 'tis not yet known, [2393]but upon a\nsudden they began to be so troubled in their brains, and their phantasy\nso crazed, that they thought they were in a ship at sea, and now ready\nto be cast away by reason of a tempest. Wherefore to avoid shipwreck\nand present drowning, they flung all the goods in the house out at the\nwindows into the street, or into the sea, as they supposed; thus they\ncontinued mad a pretty season, and being brought before the magistrate\nto give an account of this their fact, they told him (not yet recovered\nof their madness) that what was done they did for fear of death, and to\navoid imminent danger: the spectators were all amazed at this their\nstupidity, and gazed on them still, whilst one of the ancientest of the\ncompany, in a grave tone, excused himself to the magistrate upon his\nknees, O viri Tritones, ego in imo jacui, I beseech your deities, &c.\nfor I was in the bottom of the ship all the while: another besought\nthem as so many sea gods to be good unto them, and if ever he and his\nfellows came to land again, [2394]he would build an altar to their\nservice. The magistrate could not sufficiently laugh at this their\nmadness, bid them sleep it out, and so went his ways. Many such\naccidents frequently happen, upon these unknown occasions. Some are so\ncaused by philters, wandering in the sun, biting of a mad dog, a blow\non the head, stinging with that kind of spider called tarantula, an\nordinary thing if we may believe Skeuck. l. 6. de Venenis, in Calabria\nand Apulia in Italy, Cardan, subtil. l. 9. Scaliger exercitat. 185.\nTheir symptoms are merrily described by Jovianus Pontanus, Ant. dial.\nhow they dance altogether, and are cured by music. [2395]Cardan speaks\nof certain stones, if they be carried about one, which will cause\nmelancholy and madness; he calls them unhappy, as an [2396]adamant,\nselenites, &c. which dry up the body, increase cares, diminish sleep:\nCtesias in Persicis, makes mention of a well in those parts, of which\nif any man drink, [2397]he is mad for 24 hours. Some lose their wits by\nterrible objects (as elsewhere I have more [2398]copiously dilated) and\nlife itself many times, as Hippolitus affrighted by Neptune's\nseahorses, Athemas by Juno's furies: but these relations are common in\nall writers.\n[2399]Hic alias poteram, et plures subnectere causas,\nSed jumenta vocant, et Sol inclinat, Eundum est.\n\nMany such causes, much more could I say,\nBut that for provender my cattle stay:\nThe sun declines, and I must needs away.\n\nThese causes if they be considered, and come alone, I do easily yield,\ncan do little of themselves, seldom, or apart (an old oak is not felled\nat a blow) though many times they are all sufficient every one: yet if\nthey concur, as often they do, vis unita fortior; et quae non obsunt\nsingula, multa nocent, they may batter a strong constitution; as\n[2400]Austin said, many grains and small sands sink a ship, many small\ndrops make a flood, &c., often reiterated; many dispositions produce an\nhabit.\n\nMEMB. V.\n\nSUBSECT. I.\u2014_Continent, inward, antecedent, next causes and how the\nbody works on the mind_.\n\nAs a purlieu hunter, I have hitherto beaten about the circuit of the\nforest of this microcosm, and followed only those outward adventitious\ncauses. I will now break into the inner rooms, and rip up the\nantecedent immediate causes which are there to be found. For as the\ndistraction of the mind, amongst other outward causes and\nperturbations, alters the temperature of the body, so the distraction\nand distemper of the body will cause a distemperature of the soul, and\n'tis hard to decide which of these two do more harm to the other.\nPlato, Cyprian, and some others, as I have formerly said, lay the\ngreatest fault upon the soul, excusing the body; others again accusing\nthe body, excuse the soul, as a principal agent. Their reasons are,\nbecause [2401]the manners do follow the temperature of the body, as\nGalen proves in his book of that subject, Prosper Calenius de Atra\nbile, Jason Pratensis c. de Mania, Lemnius l. 4. c. 16. and many\nothers. And that which Gualter hath commented, hom. 10. in epist.\nJohannis, is most true, concupiscence and originals in, inclinations,\nand bad humours, are [2402]radical in every one of us, causing these\nperturbations, affections, and several distempers, offering many times\nviolence unto the soul. Every man is tempted by his own concupiscence\n(James i. 14), the spirit is willing but the flesh is weak, and\nrebelleth against the spirit, as our [2403]apostle teacheth us: that\nmethinks the soul hath the better plea against the body, which so\nforcibly inclines us, that we cannot resist, Nec nos obniti contra, nec\ntendere tantum sufficimus. How the body being material, worketh upon\nthe immaterial soul, by mediation of humours and spirits, which\nparticipate of both, and ill-disposed organs, Cornelius Agrippa hath\ndiscoursed lib. 1. de occult. Philos. cap. 63, 64, 65. Levinus Lemnius\nlib. 1. de occult. nat. mir. cap. 12. et 16. et 21. institut. ad opt.\nvit. Perkins lib. 1. Cases of Cons. cap. 12. T. Bright c. 10, 11, 12.\nin his treatise of melancholy, for as, [2404] anger, fear, sorrow,\nobtrectation, emulation, &c. si mentis intimos recessus occuparint,\nsaith [2405]Lemnius, corpori quoque infesta sunt, et illi teterrimos\nmorbos inferunt, cause grievous diseases in the body, so bodily\ndiseases affect the soul by consent. Now the chiefest causes proceed\nfrom the [2406]heart, humours, spirits: as they are purer, or impurer,\nso is the mind, and equally suffers, as a lute out of tune, if one\nstring or one organ be distempered, all the rest miscarry, [2407]corpus\nonustum hesternis vitiis, animum quoque praegravat una. The body is\ndomicilium animae, her house, abode, and stay; and as a torch gives a\nbetter light, a sweeter smell, according to the matter it is made of;\nso doth our soul perform all her actions, better or worse, as her\norgans are disposed; or as wine savours of the cask wherein it is kept;\nthe soul receives a tincture from the body, through which it works. We\nsee this in old men, children, Europeans; Asians, hot and cold climes;\nsanguine are merry, melancholy sad, phlegmatic dull, by reason of\nabundance of those humours, and they cannot resist such passions which\nare inflicted by them. For in this infirmity of human nature, as\nMelancthon declares, the understanding is so tied to, and captivated by\nhis inferior senses, that without their help he cannot exercise his\nfunctions, and the will being weakened, hath but a small power to\nrestrain those outward parts, but suffers herself to be overruled by\nthem; that I must needs conclude with Lemnius, spiritus et humores\nmaximum nocumentum obtinent, spirits and humours do most harm in\n[2408]troubling the soul. How should a man choose but be choleric and\nangry, that hath his body so clogged with abundance of gross humours?\nor melancholy, that is so inwardly disposed? That thence comes then\nthis malady, madness, apoplexies, lethargies, &c. it may not be denied.\nNow this body of ours is most part distempered by some precedent\ndiseases, which molest his inward organs and instruments, and so per\nconsequens cause melancholy, according to the consent of the most\napproved physicians. [2409]This humour (as Avicenna l. 3. Fen. 1.\nTract. 4. c. 18. Arnoldus breviar. l. 1. c. 18. Jacchinus comment. in 9\nRhasis, c. 15. Montaltus, c. 10. Nicholas Piso c. de Melan. &c.\nsuppose) is begotten by the distemperature of some inward part, innate,\nor left after some inflammation, or else included in the blood after an\n[2410]ague, or some other malignant disease. This opinion of theirs\nconcurs with that of Galen, l. 3. c. 6. de locis affect. Guianerius\ngives an instance in one so caused by a quartan ague, and Montanus\nconsil. 32. in a young man of twenty-eight years of age, so distempered\nafter a quartan, which had molested him five years together; Hildesheim\nspicel. 2. de Mania, relates of a Dutch baron, grievously tormented\nwith melancholy after a long [2411]ague: Galen, l. de atra bile, c. 4.\nputs the plague a cause. Botaldus in his book de lue vener. c. 2. the\nFrench pox for a cause, others, frenzy, epilepsy, apoplexy, because\nthose diseases do often degenerate into this. Of suppression of\nhaemorrhoids, haemorrhagia, or bleeding at the nose, menstruous\nretentions, (although they deserve a larger explication, as being the\nsole cause of a proper kind of melancholy, in more ancient maids, nuns\nand widows, handled apart by Rodericus a Castro, and Mercatus, as I\nhave elsewhere signified,) or any other evacuation stopped, I have\nalready spoken. Only this I will add, that this melancholy which shall\nbe caused by such infirmities, deserves to be pitied of all men, and to\nbe respected with a more tender compassion, according to Laurentius, as\ncoming from a more inevitable cause.\n\nSUBSECT. II.\u2014_Distemperature of particular Parts, causes_.\n\nThere is almost no part of the body, which being distempered, doth not\ncause this malady, as the brain and his parts, heart, liver, spleen,\nstomach, matrix or womb, pylorus, mirach, mesentery, hypochondries,\nmesaraic veins; and in a word, saith [2412]Arculanus, there is no part\nwhich causeth not melancholy, either because it is adust, or doth not\nexpel the superfluity of the nutriment. Savanarola Pract. major.\nrubric. 11. Tract. 6. cap. 1. is of the same opinion, that melancholy\nis engendered in each particular part, and [2413]Crato in consil. 17.\nlib. 2. Gordonius, who is instar omnium, lib. med. partic. 2. cap. 19.\nconfirms as much, putting the [2414]matter of melancholy, sometimes in\nthe stomach, liver, heart, brain, spleen, mirach, hypochondries, when\nas the melancholy humour resides there, or the liver is not well\ncleansed from melancholy blood.\nThe brain is a familiar and frequent cause, too hot, or too cold,\n[2415] through adust blood so caused, as Mercurialis will have it,\nwithin or without the head, the brain itself being distempered. Those\nare most apt to this disease, [2416]that have a hot heart and moist\nbrain, which Montaltus cap. 11. de Melanch. approves out of Halyabbas,\nRhasis, and Avicenna. Mercurialis consil. 11. assigns the coldness of\nthe brain a cause, and Salustius Salvianus med. lect. l. 2. c. 1.\n[2417]will have it arise from a cold and dry distemperature of the\nbrain. Piso, Benedictus Victorius Faventinus, will have it proceed from\na [2418]hot distemperature of the brain; and [2419]Montaltus cap. 10.\nfrom the brain's heat, scorching the blood. The brain is still\ndistempered by himself, or by consent: by himself or his proper\naffection, as Faventinus calls it, [2420]or by vapours which arise from\nthe other parts, and fume up into the head, altering the animal\nfacilities.\nHildesheim spicel. 2. de Mania, thinks it may be caused from a [2421]\ndistemperature of the heart; sometimes hot; sometimes cold. A hot\nliver, and a cold stomach, are put for usual causes of melancholy:\nMercurialis consil. 11. et consil. 6. consil. 86. assigns a hot liver\nand cold stomach for ordinary causes. [2422]Monavius, in an epistle of\nhis to Crato in Scoltzius, is of opinion, that hypochondriacal\nmelancholy may proceed from a cold liver; the question is there\ndiscussed. Most agree that a hot liver is in fault; [2423]the liver is\nthe shop of humours, and especially causeth melancholy by his hot and\ndry distemperature. [2424]The stomach and mesaraic veins do often\nconcur, by reason of their obstructions, and thence their heat cannot\nbe avoided, and many times the matter is so adust and inflamed in those\nparts, that it degenerates into hypochondriacal melancholy. Guianerius\nc. 2. Tract. 15. holds the mesaraic veins to be a sufficient\n[2425]cause alone. The spleen concurs to this malady, by all their\nconsents, and suppression of haemorrhoids, dum non expurget alter a\ncausa lien, saith Montaltus, if it be [2426]too cold and dry, and do\nnot purge the other parts as it ought, consil. 23. Montanus puts the\n[2427] spleen stopped for a great cause. [2428]Christophorus a Vega\nreports of his knowledge, that he hath known melancholy caused from\nputrefied blood in those seed-veins and womb; [2429]Arculanus, from\nthat menstruous blood turned into melancholy, and seed too long\ndetained (as I have already declared) by putrefaction or adustion.\nThe mesenterium, or midriff, diaphragma, is a cause which the\n[2430]Greeks called \u03c6\u03c1\u03ad\u03bd\u03b1\u03c2: because by his inflammation, the mind is\nmuch troubled with convulsions and dotage. All these, most part, offend\nby inflammation, corrupting humours and spirits, in this non-natural\nmelancholy: for from these are engendered fuliginous and black spirits.\nAnd for that reason [2431]Montaltus cap. 10. de causis melan. will have\nthe efficient cause of melancholy to be hot and dry, not a cold and dry\ndistemperature, as some hold, from the heat of the brain, roasting the\nblood, immoderate heat of the liver and bowels, and inflammation of the\npylorus. And so much the rather, because that, as Galen holds, all\nspices inflame the blood, solitariness, waking, agues, study,\nmeditation, all which heat: and therefore he concludes that this\ndistemperature causing adventitious melancholy is not cold and dry, but\nhot and dry. But of this I have sufficiently treated in the matter of\nmelancholy, and hold that this may be true in non-natural melancholy,\nwhich produceth madness, but not in that natural, which is more cold,\nand being immoderate, produceth a gentle dotage. [2432]Which opinion\nGeraldus de Solo maintains in his comment upon Rhasis.\n\nSUBSECT. III.\u2014_Causes of Head-Melancholy_.\n\nAfter a tedious discourse of the general causes of melancholy, I am now\nreturned at last to treat in brief of the three particular species, and\nsuch causes as properly appertain unto them. Although these causes\npromiscuously concur to each and every particular kind, and commonly\nproduce their effects in that part which is most ill-disposed, and\nleast able to resist, and so cause all three species, yet many of them\nare proper to some one kind, and seldom found in the rest. As for\nexample, head-melancholy is commonly caused by a cold or hot\ndistemperature of the brain, according to Laurentius cap. 5 de melan.\nbut as [2433]Hercules de Saxonia contends, from that agitation or\ndistemperature of the animal spirits alone. Salust. Salvianus, before\nmentioned, lib. 2. cap. 3. de re med. will have it proceed from cold:\nbut that I take of natural melancholy, such as are fools and dote: for\nas Galen writes lib. 4. de puls. 8. and Avicenna, [2434]a cold and\nmoist brain is an inseparable companion of folly. But this adventitious\nmelancholy which is here meant, is caused of a hot and dry\ndistemperature, as [2435]Damascen the Arabian lib. 3. cap. 22. thinks,\nand most writers: Altomarus and Piso call it [2436]an innate burning\nintemperateness, turning blood and choler into melancholy. Both these\nopinions may stand good, as Bruel maintains, and Capivaccius, si\ncerebrum sit calidius, [2437]if the brain be hot, the animal spirits\nwill be hot, and thence comes madness; if cold, folly. David Crusius\nTheat. morb. Hermet. lib. 2. cap. 6. de atra bile, grants melancholy to\nbe a disease of an inflamed brain, but cold notwithstanding of itself:\ncalida per accidens, frigida per se, hot by accident only; I am of\nCapivaccius' mind for my part. Now this humour, according to Salvianus,\nis sometimes in the substance of the brain, sometimes contained in the\nmembranes and tunicles that cover the brain, sometimes in the passages\nof the ventricles of the brain, or veins of those ventricles. It\nfollows many times [2438]frenzy, long diseases, agues, long abode in\nhot places, or under the sun, a blow on the head, as Rhasis informeth\nus: Piso adds solitariness, waking, inflammations of the head,\nproceeding most part [2439]from much use of spices, hot wines, hot\nmeats: all which Montanus reckons up consil. 22. for a melancholy Jew;\nand Heurnius repeats cap. 12. de Mania: hot baths, garlic, onions,\nsaith Guianerius, bad air, corrupt, much [2440]waking, &c., retention\nof seed or abundance, stopping of haemorrhagia, the midriff\nmisaffected; and according to Trallianus l. 1. 16. immoderate cares,\ntroubles, griefs, discontent, study, meditation, and, in a word, the\nabuse of all those six non-natural things. Hercules de Saxonia, cap.\n16. lib. 1. will have it caused from a [2441]cautery, or boil dried up,\nor an issue. Amatus Lusitanus cent. 2. cura. 67. gives instance in a\nfellow that had a hole in his arm, [2442]after that was healed, ran\nmad, and when the wound was open, he was cured again. Trincavellius\nconsil. 13. lib. 1. hath an example of a melancholy man so caused by\novermuch continuance in the sun, frequent use of venery, and immoderate\nexercise: and in his cons. 49. lib. 3. from a [2443]headpiece\noverheated, which caused head-melancholy. Prosper Calenus brings in\nCardinal Caesius for a pattern of such as are so melancholy by long\nstudy; but examples are infinite.\n\nSUBSECT. IV.\u2014_Causes of Hypochondriacal, or Windy Melancholy_.\n\nIn repeating of these causes, I must crambem bis coctam apponere, say\nthat again which I have formerly said, in applying them to their proper\nspecies. Hypochondriacal or flatuous melancholy, is that which the\nArabians call mirachial, and is in my judgment the most grievous and\nfrequent, though Bruel and Laurentius make it least dangerous, and not\nso hard to be known or cured. His causes are inward or outward. Inward\nfrom divers parts or organs, as midriff, spleen, stomach, liver,\npylorus, womb, diaphragma, mesaraic veins, stopping of issues, &c.\nMontaltus cap. 15. out of Galen recites, [2444]heat and obstruction of\nthose mesaraic veins, as an immediate cause, by which means the passage\nof the chilus to the liver is detained, stopped or corrupted, and\nturned into rumbling and wind. Montanus, consil. 233, hath an evident\ndemonstration, Trincavelius another, lib. 1, cap. 1, and Plater a\nthird, observat. lib. 1, for a doctor of the law visited with this\ninfirmity, from the said obstruction and heat of these mesaraic veins,\nand bowels; quoniam inter ventriculum et jecur venae effervescunt, the\nveins are inflamed about the liver and stomach. Sometimes those other\nparts are together misaffected; and concur to the production of this\nmalady: a hot liver and cold stomach, or cold belly: look for instances\nin Hollerius, Victor Trincavelius, consil. 35, l. 3, Hildesheim Spicel.\n2, fol. 132, Solenander consil. 9, pro cive Lugdunensi, Montanus\nconsil. 229, for the Earl of Montfort in Germany, 1549, and Frisimelica\nin the 233 consultation of the said Montanus. I. Caesar Claudinus gives\ninstance of a cold stomach and over-hot liver, almost in every\nconsultation, con. 89, for a certain count; and con. 106, for a\nPolonian baron, by reason of heat the blood is inflamed, and gross\nvapours sent to the heart and brain. Mercurialis subscribes to them,\ncons. 89, [2445]the stomach being misaffected, which he calls the king\nof the belly, because if he be distempered, all the rest suffer with\nhim, as being deprived of their nutriment, or fed with bad nourishment,\nby means of which come crudities, obstructions, wind, rumbling,\ngriping, &c. Hercules de Saxonia, besides heat, will have the weakness\nof the liver and his obstruction a cause, facultatem debilem jecinoris,\nwhich he calls the mineral of melancholy. Laurentius assigns this\nreason, because the liver over-hot draws the meat undigested out of the\nstomach, and burneth the humours. Montanus, cons. 244, proves that\nsometimes a cold liver may be a cause. Laurentius c. 12, Trincavelius\nlib. 12, consil., and Gualter Bruel, seems to lay the greatest fault\nupon the spleen, that doth not his duty in purging the liver as he\nought, being too great, or too little, in drawing too much blood\nsometimes to it, and not expelling it, as P. Cnemiandrus in a\n[2446]consultation of his noted tumorem lienis, he names it, and the\nfountain of melancholy. Diocles supposed the ground of this kind of\nmelancholy to proceed from the inflammation of the pylorus, which is\nthe nether mouth of the ventricle. Others assign the mesenterium or\nmidriff distempered by heat, the womb misaffected, stopping of\nhaemorrhoids, with many such. All which Laurentius, cap. 12, reduceth\nto three, mesentery, liver, and spleen, from whence he denominates\nhepatic, splenetic, and mesaraic melancholy. Outward causes, are bad\ndiet, care, griefs, discontents, and in a word all those six\nnon-natural things, as Montanus found by his experience, consil. 244.\nSolenander consil. 9, for a citizen of Lyons, in France, gives his\nreader to understand, that he knew this mischief procured by a medicine\nof cantharides, which an unskilful physician ministered his patient to\ndrink ad venerem excitandam. But most commonly fear, grief, and some\nsudden commotion, or perturbation of the mind, begin it, in such bodies\nespecially as are ill-disposed. Melancthon, tract. 14, cap. 2, de\nanima, will have it as common to men, as the mother to women, upon some\ngrievous trouble, dislike, passion, or discontent. For as Camerarius\nrecords in his life, Melancthon himself was much troubled with it, and\ntherefore could speak out of experience. Montanus, consil. 22, pro\ndelirante Judaeo, confirms it, [2447]grievous symptoms of the mind\nbrought him to it. Randolotius relates of himself, that being one day\nvery intent to write out a physician's notes, molested by an occasion,\nhe fell into a hypochondriacal fit, to avoid which he drank the\ndecoction of wormwood, and was freed. [2448]Melancthon (being the\ndisease is so troublesome and frequent) holds it a most necessary and\nprofitable study, for every man to know the accidents of it, and a\ndangerous thing to be ignorant, and would therefore have all men in\nsome sort to understand the causes, symptoms, and cures of it.\n\nSUBSECT. V.\u2014_Causes of Melancholy from the whole Body_.\n\nAs before, the cause of this kind of melancholy is inward or outward.\nInward, [2449]when the liver is apt to engender such a humour, or the\nspleen weak by nature, and not able to discharge his office. A\nmelancholy temperature, retention of haemorrhoids, monthly issues,\nbleeding at nose, long diseases, agues, and all those six non-natural\nthings increase it. But especially [2450]bad diet, as Piso thinks,\npulse, salt meat, shellfish, cheese, black wine, &c. Mercurialis out of\nAverroes and Avicenna condemns all herbs: Galen, lib. 3, de loc.\naffect. cap. 7, especially cabbage. So likewise fear, sorrow,\ndiscontents, &c., but of these before. And thus in brief you have had\nthe general and particular causes of melancholy.\nNow go and brag of thy present happiness, whosoever thou art, brag of\nthy temperature, of thy good parts, insult, triumph, and boast; thou\nseest in what a brittle state thou art, how soon thou mayst be\ndejected, how many several ways, by bad diet, bad air, a small loss, a\nlittle sorrow or discontent, an ague, &c.; how many sudden accidents\nmay procure thy ruin, what a small tenure of happiness thou hast in\nthis life, how weak and silly a creature thou art. Humble thyself,\ntherefore, under the mighty hand of God, 1 Peter, v. 6, know thyself,\nacknowledge thy present misery, and make right use of it. Qui stat\nvideat ne cadat. Thou dost now flourish, and hast bona animi, corporis,\net fortunae, goods of body, mind, and fortune, nescis quid serus secum\nvesper ferat, thou knowest not what storms and tempests the late\nevening may bring with it. Be not secure then, be sober and watch,\n[2451]fortunam reverenter habe, if fortunate and rich; if sick and\npoor, moderate thyself. I have said.\n\n\nSECT. III. MEMB. I.\n\nSUBSECT. I.\u2014_Symptoms, or Signs of Melancholy in the Body_.\n\nParrhasius, a painter of Athens, amongst those Olynthian captives\nPhilip of Macedon brought home to sell, [2452]bought one very old man;\nand when he had him at Athens, put him to extreme torture and torment,\nthe better by his example to express the pains and passions of his\nPrometheus, whom he was then about to paint. I need not be so\nbarbarous, inhuman, curious, or cruel, for this purpose to torture any\npoor melancholy man, their symptoms are plain, obvious and familiar,\nthere needs no such accurate observation or far-fetched object, they\ndelineate themselves, they voluntarily betray themselves, they are too\nfrequent in all places, I meet them still as I go, they cannot conceal\nit, their grievances are too well known, I need not seek far to\ndescribe them.\nSymptoms therefore are either [2453]universal or particular, saith\nGordonius, lib. med. cap. 19, part. 2, to persons, to species; some\nsigns are secret, some manifest, some in the body, some in the mind,\nand diversely vary, according to the inward or outward causes,\nCapivaccius: or from stars, according to Jovianus Pontanus, de reb.\ncaelest. lib. 10, cap. 13, and celestial influences, or from the\nhumours diversely mixed, Ficinus, lib. 1, cap. 4, de sanit. tuenda: as\nthey are hot, cold, natural, unnatural, intended, or remitted, so will\nAetius have melancholica deliria multiformia, diversity of melancholy\nsigns. Laurentius ascribes them to their several temperatures,\ndelights, natures, inclinations, continuance of time, as they are\nsimple or mixed with other diseases, as the causes are divers, so must\nthe signs be, almost infinite, Altomarus cap. 7, art. med. And as wine\nproduceth divers effects, or that herb Tortocolla in [2454]Laurentius,\nwhich makes some laugh, some weep, some sleep, some dance, some sing,\nsome howl, some drink, &c. so doth this our melancholy humour work\nseveral signs in several parties.\nBut to confine them, these general symptoms may be reduced to those of\nthe body or the mind. Those usual signs appearing in the bodies of such\nas are melancholy, be these cold and dry, or they are hot and dry, as\nthe humour is more or less adust. From [2455]these first qualities\narise many other second, as that of [2456]colour, black, swarthy, pale,\nruddy, &c., some are impense rubri, as Montaltus cap. 16 observes out\nof Galen, lib. 3, de locis affectis, very red and high coloured.\nHippocrates in his book [2457]de insania et melan. reckons up these\nsigns, that they are [2458] lean, withered, hollow-eyed, look old,\nwrinkled, harsh, much troubled with wind, and a griping in their\nbellies, or bellyache, belch often, dry bellies and hard, dejected\nlooks, flaggy beards, singing of the ears, vertigo, light-headed,\nlittle or no sleep, and that interrupt, terrible and fearful dreams,\n[2459]Anna soror, quae, me suspensam insomnia terrent? The same\nsymptoms are repeated by Melanelius in his book of melancholy collected\nout of Galen, Ruffus, Aetius, by Rhasis, Gordonius, and all the\njuniors, [2460]continual, sharp, and stinking belchings, as if their\nmeat in their stomachs were putrefied, or that they had eaten fish, dry\nbellies, absurd and interrupt dreams, and many fantastical visions\nabout their eyes, vertiginous, apt to tremble, and prone to venery.\n[2461]Some add palpitation of the heart, cold sweat, as usual symptoms,\nand a leaping in many parts of the body, saltum in multis corporis\npartibus, a kind of itching, saith Laurentius, on the superficies of\nthe skin, like a flea-biting sometimes. [2462]Montaltus cap. 21. puts\nfixed eyes and much twinkling of their eyes for a sign, and so doth\nAvicenna, oculos habentes palpitantes, trauli, vehementer rubicundi,\n&c., lib. 3. Fen. 1. Tract. 4. cap. 18. They stut most part, which he\ntook out of Hippocrates' aphorisms. [2463]Rhasis makes headache and a\nbinding heaviness for a principal token, much leaping of wind about the\nskin, as well as stutting, or tripping in speech, &c., hollow eyes,\ngross veins, and broad lips. To some too, if they be far gone, mimical\ngestures are too familiar, laughing, grinning, fleering, murmuring,\ntalking to themselves, with strange mouths and faces, inarticulate\nvoices, exclamations, &c. And although they be commonly lean, hirsute,\nuncheerful in countenance, withered, and not so pleasant to behold, by\nreason of those continual fears, griefs, and vexations, dull, heavy,\nlazy, restless, unapt to go about any business; yet their memories are\nmost part good, they have happy wits, and excellent apprehensions.\nTheir hot and dry brains make them they cannot sleep, Ingentes habent\net crebras vigilias (Arteus) mighty and often watchings, sometimes\nwaking for a month, a year together. [2464]Hercules de Saxonia\nfaithfully averreth, that he hath heard his mother swear, she slept not\nfor seven months together: Trincavelius, Tom. 2. cons. 16. speaks of\none that waked 50 days, and Skenkius hath examples of two years, and\nall without offence. In natural actions their appetite is greater than\ntheir concoction, multa appetunt pauca digerunt as Rhasis hath it, they\ncovet to eat, but cannot digest. And although they [2465]do eat much,\nyet they are lean, ill-liking, saith Areteus, withered and hard, much\ntroubled with costiveness, crudities, oppilations, spitting, belching,\n&c. Their pulse is rare and slow, except it be of the [2466]Carotides,\nwhich is very strong; but that varies according to their intended\npassions or perturbations, as Struthius hath proved at large,\nSpigmaticae. artis l. 4. c. 13. To say truth, in such chronic diseases\nthe pulse is not much to be respected, there being so much superstition\nin it, as [2467]Crato notes, and so many differences in Galen, that he\ndares say they may not be observed, or understood of any man.\nTheir urine is most part pale, and low coloured, urina pauca acris,\nbiliosa (Areteus), not much in quantity; but this, in my judgment, is\nall out as uncertain as the other, varying so often according to\nseveral persons, habits, and other occasions not to be respected in\nchronic diseases. [2468]Their melancholy excrements in some very much,\nin others little, as the spleen plays his part, and thence proceeds\nwind, palpitation of the heart, short breath, plenty of humidity in the\nstomach, heaviness of heart and heartache, and intolerable stupidity\nand dullness of spirits. Their excrements or stool hard, black to some\nand little. If the heart, brain, liver, spleen, be misaffected, as\nusually they are, many inconveniences proceed from them, many diseases\naccompany, as incubus, [2469]apoplexy, epilepsy, vertigo, those\nfrequent wakings and terrible dreams, [2470]intempestive laughing,\nweeping, sighing, sobbing, bashfulness, blushing, trembling, sweating,\nswooning, &c. [2471]All their senses are troubled, they think they see,\nhear, smell, and touch that which they do not, as shall be proved in\nthe following discourse.\n\nSUBSECT. II.\u2014_Symptoms or Signs in the Mind_.\n\n_Fear_.] Arculanus in 9. Rhasis ad Almansor. cap. 16. will have these\nsymptoms to be infinite, as indeed they are, varying according to the\nparties, for scarce is there one of a thousand that dotes alike, [2472]\nLaurentius c. 16. Some few of greater note I will point at; and amongst\nthe rest, fear and sorrow, which as they are frequent causes, so if\nthey persevere long, according to Hippocrates [2473]and Galen's\naphorisms, they are most assured signs, inseparable companions, and\ncharacters of melancholy; of present melancholy and habituated, saith\nMontaltus cap. 11. and common to them all, as the said Hippocrates,\nGalen, Avicenna, and all Neoterics hold. But as hounds many times run\naway with a false cry, never perceiving themselves to be at a fault, so\ndo they. For Diocles of old, (whom Galen confutes,) and amongst the\njuniors, [2474]Hercules de Saxonia, with Lod. Mercatus cap. 17. l. 1.\nde melan., takes just exceptions, at this aphorism of Hippocrates, 'tis\nnot always true, or so generally to be understood, fear and sorrow are\nno common symptoms to all melancholy; upon more serious consideration,\nI find some (saith he) that are not so at all. Some indeed are sad, and\nnot fearful; some fearful and not sad; some neither fearful nor sad;\nsome both. Four kinds he excepts, fanatical persons, such as were\nCassandra, Nanto, Nicostrata, Mopsus, Proteus, the sibyls, whom\n[2475]Aristotle confesseth to have been deeply melancholy. Baptista\nPorta seconds him, Physiog. lib. 1, cap. 8, they were atra bile\nperciti: demoniacal persons, and such as speak strange languages, are\nof this rank: some poets, such as laugh always, and think themselves\nkings, cardinals, &c., sanguine they are, pleasantly disposed most\npart, and so continue. [2476]Baptista Portia confines fear and sorrow\nto them that are cold; but lovers, Sibyls, enthusiasts, he wholly\nexcludes. So that I think I may truly conclude, they are not always sad\nand fearful, but usually so: and that [2477]without a cause, timent de\nnon timendis, (Gordonius,) quaeque momenti non sunt, although not all\nalike (saith Altomarus), [2478]yet all likely fear, [2479]some with an\nextraordinary and a mighty fear, Areteus. [2480]Many fear death, and\nyet in a contrary humour, make away themselves, Galen, lib. 3. de loc.\naffec. cap. 7. Some are afraid that heaven will fall on their heads:\nsome they are damned, or shall be. [2481]They are troubled with\nscruples of consciences, distrusting God's mercies, think they shall go\ncertainly to hell, the devil will have them, and make great\nlamentation, Jason Pratensis. Fear of devils, death, that they shall be\nso sick, of some such or such disease, ready to tremble at every\nobject, they shall die themselves forthwith, or that some of their dear\nfriends or near allies are certainly dead; imminent danger, loss,\ndisgrace still torment others, &c.; that they are all glass, and\ntherefore will suffer no man to come near them: that they are all cork,\nas light as feathers; others as heavy as lead; some are afraid their\nheads will fall off their shoulders, that they have frogs in their\nbellies, &c. [2482]Montanus consil. 23, speaks of one that durst not\nwalk alone from home, for fear he should swoon or die. A second\n[2483]fears every man he meets will rob him, quarrel with him, or kill\nhim. A third dares not venture to walk alone, for fear he should meet\nthe devil, a thief, be sick; fears all old women as witches, and every\nblack dog or cat he sees he suspecteth to be a devil, every person\ncomes near him is maleficiated, every creature, all intend to hurt him,\nseek his ruin; another dares not go over a bridge, come near a pool,\nrock, steep hill, lie in a chamber where cross beams are, for fear he\nbe tempted to hang, drown, or precipitate himself. If he be in a silent\nauditory, as at a sermon, he is afraid he shall speak aloud at\nunawares, something indecent, unfit to be said. If he be locked in a\nclose room, he is afraid of being stifled for want of air, and still\ncarries biscuit, aquavitae, or some strong waters about him, for fear\nof deliquiums, or being sick; or if he be in a throng, middle of a\nchurch, multitude, where he may not well get out, though he sit at\nease, he is so misaffected. He will freely promise, undertake any\nbusiness beforehand, but when it comes to be performed, he dare not\nadventure, but fears an infinite number of dangers, disasters, &c. Some\nare [2484] afraid to be burned, or that the [2485]ground will sink\nunder them, or [2486]swallow them quick, or that the king will call\nthem in question for some fact they never did (Rhasis cont.) and that\nthey shall surely be executed. The terror of such a death troubles\nthem, and they fear as much and are equally tormented in mind, [2487]as\nthey that have committed a murder, and are pensive without a cause, as\nif they were now presently to be put to death. Plater, cap. 3. de\nmentis alienat. They are afraid of some loss, danger, that they shall\nsurely lose their lives, goods, and all they have, but why they know\nnot. Trincavelius, consil. 13. lib. 1. had a patient that would needs\nmake away himself, for fear of being hanged, and could not be persuaded\nfor three years together, but that he had killed a man. Plater,\nobservat. lib. 1. hath two other examples of such as feared to be\nexecuted without a cause. If they come in a place where a robbery,\ntheft, or any such offence hath been done, they presently fear they are\nsuspected, and many times betray themselves without a cause. Lewis XI.,\nthe French king, suspected every man a traitor that came about him,\ndurst trust no officer. Alii formidolosi omnium, alii quorundam\n(Fracatorius lib. 2. de Intellect.) [2488]some fear all alike, some\ncertain men, and cannot endure their companies, are sick in them, or if\nthey be from home. Some suspect [2489]treason still, others are afraid\nof their [2490]dearest and nearest friends. (Melanelius e Galeno,\nRuffo, Aetio,) and dare not be alone in the dark for fear of hobgoblins\nand devils: he suspects everything he hears or sees to be a devil, or\nenchanted, and imagineth a thousand chimeras and visions, which to his\nthinking he certainly sees, bugbears, talks with black men, ghosts,\ngoblins, &c., [2491]Omnes se terrent aurae, sonus excitat omnis.\nAnother through bashfulness, suspicion, and timorousness will not be\nseen abroad, [2492]loves darkness as life, and cannot endure the light,\nor to sit in lightsome places, his hat still in his eyes, he will\nneither see nor be seen by his goodwill, Hippocrates, lib. de Insania\net Melancholia. He dare not come in company for fear he should be\nmisused, disgraced, overshoot himself in gesture or speeches, or be\nsick; he thinks every man observes him, aims at him, derides him, owes\nhim malice. Most part [2493]they are afraid they are bewitched,\npossessed, or poisoned by their enemies, and sometimes they suspect\ntheir nearest friends: he thinks something speaks or talks within him,\nand he belcheth of the poison. Christophorus a Vega, lib. 2. cap. 1.\nhad a patient so troubled, that by no persuasion or physic he could be\nreclaimed. Some are afraid that they shall have every fearful disease\nthey see others have, hear of, or read, and dare not therefore hear or\nread of any such subject, no not of melancholy itself, lest by applying\nto themselves that which they hear or read, they should aggravate and\nincrease it. If they see one possessed, bewitched, an epileptic\nparoxysm, a man shaking with the palsy, or giddy-headed, reeling or\nstanding in a dangerous place, &c., for many days after it runs in\ntheir minds, they are afraid they shall be so too, they are in like\ndanger, as Perkins c. 12. sc. 12. well observes in his Cases of\nConscience and many times by violence of imagination they produce it.\nThey cannot endure to see any terrible object, as a monster, a man\nexecuted, a carcase, hear the devil named, or any tragical relation\nseen, but they quake for fear, Hecatas somniare sibi videntur (Lucian)\nthey dream of hobgoblins, and may not get it out of their minds a long\ntime after: they apply (as I have said) all they hear, see, read, to\nthemselves; as [2494]Felix Plater notes of some young physicians, that\nstudy to cure diseases, catch them themselves, will be sick, and\nappropriate all symptoms they find related of others, to their own\npersons. And therefore (quod iterum moneo, licet nauseam paret lectori,\nmalo decem potius verba, decies repetita licet abundare, quam unum\ndesiderari) I would advise him that is actually melancholy not to read\nthis tract of Symptoms, lest he disquiet or make himself for a time\nworse, and more melancholy than he was before. Generally of them all\ntake this, de inanibus semper conqueruntur et timent, saith Aretius;\nthey complain of toys, and fear [2495]without a cause, and still think\ntheir melancholy to be most grievous, none so bad as they are, though\nit be nothing in respect, yet never any man sure was so troubled, or in\nthis sort. As really tormented and perplexed, in as great an agony for\ntoys and trifles (such things as they will after laugh at themselves)\nas if they were most material and essential matters indeed, worthy to\nbe feared, and will not be satisfied. Pacify them for one, they are\ninstantly troubled with some other fear; always afraid of something\nwhich they foolishly imagine or conceive to themselves, which never\nperadventure was, never can be, never likely will be; troubled in mind\nupon every small occasion, unquiet, still complaining, grieving,\nvexing, suspecting, grudging, discontent, and cannot be freed so long\nas melancholy continues. Or if their minds be more quiet for the\npresent, and they free from foreign fears, outward accidents, yet their\nbodies are out of tune, they suspect some part or other to be amiss,\nnow their head aches, heart, stomach, spleen, &c. is misaffected, they\nshall surely have this or that disease; still troubled in body, mind,\nor both, and through wind, corrupt fantasy, some accidental distemper,\ncontinually molested. Yet for all this, as [2496]Jacchinus notes, in\nall other things they are wise, staid, discreet, and do nothing\nunbeseeming their dignity, person, or place, this foolish, ridiculous,\nand childish fear excepted; which so much, so continually tortures and\ncrucifies their souls, like a barking dog that always bawls, but seldom\nbites, this fear ever molesteth, and so long as melancholy lasteth,\ncannot be avoided.\nSorrow is that other character, and inseparable companion, as\nindividual as Saint Cosmus and Damian, fidus Achates, as all writers\nwitness, a common symptom, a continual, and still without any evident\ncause, [2497]moerent omnes, et si roges eos reddere causam, non\npossunt: grieving still, but why they cannot tell: Agelasti, moesti,\ncogitabundi, they look as if they had newly come forth of Trophonius'\nden. And though they laugh many times, and seem to be extraordinary\nmerry (as they will by fits), yet extreme lumpish again in an instant,\ndull and heavy, semel et simul, merry and sad, but most part sad:\n[2498]Si qua placent, abeunt; inimica tenacius haerent: sorrow sticks\nby them still continually, gnawing as the vulture did [2499]Titius'\nbowels, and they cannot avoid it. No sooner are their eyes open, but\nafter terrible and troublesome dreams their heavy hearts begin to sigh:\nthey are still fretting, chafing, sighing, grieving, complaining,\nfinding faults, repining, grudging, weeping, Heautontimorumenoi, vexing\nthemselves, [2500]disquieted in mind, with restless, unquiet thoughts,\ndiscontent, either for their own, other men's or public affairs, such\nas concern them not; things past, present, or to come, the remembrance\nof some disgrace, loss, injury, abuses, &c. troubles them now being\nidle afresh, as if it were new done; they are afflicted otherwise for\nsome danger, loss, want, shame, misery, that will certainly come, as\nthey suspect and mistrust. Lugubris Ate frowns upon them, insomuch that\nAreteus well calls it angorem animi, a vexation of the mind, a\nperpetual agony. They can hardly be pleased, or eased, though in other\nmen's opinion most happy, go, tarry, run, ride, [2501]\u2014post equitem\nsedet atra cura: they cannot avoid this feral plague, let them come in\nwhat company they will, [2502]haeret leteri lethalis arundo, as to a\ndeer that is struck, whether he run, go, rest with the herd, or alone,\nthis grief remains: irresolution, inconstancy, vanity of mind, their\nfear, torture, care, jealousy, suspicion, &c., continues, and they\ncannot be relieved. So [2503]he complained in the poet,\nDomum revertor moestus, atque animo fere\nPerturbato, atque incerto prae aegritudine,\nAssido, accurrunt servi: succos detrahunt,\nVideo alios festinare, lectos sternere,\nCoenam apparare, pro se quisque sedulo\nFaciebant, quo illam mihi lenirent miseriam.\n\nHe came home sorrowful, and troubled in his mind, his servants did all\nthey possibly could to please him; one pulled off his socks, another\nmade ready his bed, a third his supper, all did their utmost endeavours\nto ease his grief, and exhilarate his person, he was profoundly\nmelancholy, he had lost his son, illud angebat, that was his Cordolium,\nhis pain, his agony which could not be removed.\n_Taedium vitae._] Hence it proceeds many times, that they are weary of\ntheir lives, and feral thoughts to offer violence to their own persons\ncome into their minds, taedium vitae is a common symptom, tarda fluunt,\ningrataque tempora, they are soon tired with all things; they will now\ntarry, now be gone; now in bed they will rise, now up, then go to bed,\nnow pleased, then again displeased; now they like, by and by dislike\nall, weary of all, sequitur nunc vivendi, nunc moriendi cupido, saith\nAurelianus, lib. 1. cap. 6, but most part [2504]vitam damnant,\ndiscontent, disquieted, perplexed upon every light, or no occasion,\nobject: often tempted, I say, to make away themselves: [2505]Vivere\nnolunt, mori nesciunt: they cannot die, they will not live: they\ncomplain, weep, lament, and think they lead a most miserable life,\nnever was any man so bad, or so before, every poor man they see is most\nfortunate in respect of them, every beggar that comes to the door is\nhappier than they are, they could be contented to change lives with\nthem, especially if they be alone, idle, and parted from their ordinary\ncompany, molested, displeased, or provoked: grief, fear, agony,\ndiscontent, wearisomeness, laziness, suspicion, or some such passion\nforcibly seizeth on them. Yet by and by when they come in company\nagain, which they like, or be pleased, suam sententiam rursus damnant,\net vitae solatia delectantur, as Octavius Horatianus observes, lib. 2.\ncap. 5, they condemn their former mislike, and are well pleased to\nlive. And so they continue, till with some fresh discontent they be\nmolested again, and then they are weary of their lives, weary of all,\nthey will die, and show rather a necessity to live, than a desire.\nClaudius the emperor, as [2506] Sueton describes him, had a spice of\nthis disease, for when he was tormented with the pain of his stomach,\nhe had a conceit to make away himself. Julius Caesar Claudinus, consil.\n84. had a Polonian to his patient, so affected, that through [2507]fear\nand sorrow, with which he was still disquieted, hated his own life,\nwished for death every moment, and to be freed of his misery.\nMercurialis another, and another that was often minded to despatch\nhimself, and so continued for many years.\n_Suspicion, Jealousy._] Suspicion, and jealousy, are general symptoms:\nthey are commonly distrustful, apt to mistake, and amplify, facile\nirascibiles, [2508]testy, pettish, peevish, and ready to snarl upon\nevery [2509]small occasion, cum amicissimis, and without a cause, datum\nvel non datum, it will be scandalum acceptum. If they speak in jest, he\ntakes it in good earnest. If they be not saluted, invited, consulted\nwith, called to counsel, &c., or that any respect, small compliment, or\nceremony be omitted, they think themselves neglected, and contemned;\nfor a time that tortures them. If two talk together, discourse,\nwhisper, jest, or tell a tale in general, he thinks presently they mean\nhim, applies all to himself, de se putat omnia dici. Or if they talk\nwith him, he is ready to misconstrue every word they speak, and\ninterpret it to the worst; he cannot endure any man to look steadily on\nhim, speak to him almost, laugh, jest, or be familiar, or hem, or\npoint, cough, or spit, or make a noise sometimes, &c. [2510]He thinks\nthey laugh or point at him, or do it in disgrace of him, circumvent\nhim, contemn him; every man looks at him, he is pale, red, sweats for\nfear and anger, lest somebody should observe him. He works upon it, and\nlong after this false conceit of an abuse troubles him. Montanus\nconsil. 22. gives instance in a melancholy Jew, that was Iracundior\nAdria, so waspish and suspicious, tam facile iratus, that no man could\ntell how to carry himself in his company.\n_Inconstancy._] Inconstant they are in all their actions, vertiginous,\nrestless, unapt to resolve of any business, they will and will not,\npersuaded to and fro upon every small occasion, or word spoken: and yet\nif once they be resolved, obstinate, hard to be reconciled. If they\nabhor, dislike, or distaste, once settled, though to the better by\nodds, by no counsel, or persuasion, to be removed. Yet in most things\nwavering, irresolute, unable to deliberate, through fear, faciunt, et\nmox facti poenitent (Areteus) avari, et paulo post prodigi. Now\nprodigal, and then covetous, they do, and by-and-by repent them of that\nwhich they have done, so that both ways they are troubled, whether they\ndo or do not, want or have, hit or miss, disquieted of all hands, soon\nweary, and still seeking change, restless, I say, fickle, fugitive,\nthey may not abide to tarry in one place long.\n[2511]Romae rus optans, absentem rusticus urbem\nTollit ad astra\u2014\u2014\u2014\n\nno company long, or to persevere in any action or business.\n[2512]Et similis regum pueris, pappare minutum\nPoscit, et iratus mammae lallare recusat,\n\neftsoons pleased, and anon displeased, as a man that's bitten with\nfleas, or that cannot sleep turns to and fro in his bed, their restless\nminds are tossed and vary, they have no patience to read out a book, to\nplay out a game or two, walk a mile, sit an hour, &c., erected and\ndejected in an instant; animated to undertake, and upon a word spoken\nagain discouraged.\n_Passionate._] Extreme passionate, Quicquid volunt valde volunt; and\nwhat they desire, they do most furiously seek; anxious ever, and very\nsolicitous, distrustful, and timorous, envious, malicious, profuse one\nwhile, sparing another, but most part covetous, muttering, repining,\ndiscontent, and still complaining, grudging, peevish, injuriarum\ntenaces, prone to revenge, soon troubled, and most violent in all their\nimaginations, not affable in speech, or apt to vulgar compliment, but\nsurly, dull, sad, austere; cogitabundi still, very intent, and as\n[2513] Albertus Durer paints melancholy, like a sad woman leaning on\nher arm with fixed looks, neglected habit, &c., held therefore by some\nproud, soft, sottish, or half-mad, as the Abderites esteemed of\nDemocritus: and yet of a deep reach, excellent apprehension, judicious,\nwise, and witty: for I am of that [2514]nobleman's mind, Melancholy\nadvanceth men's conceits, more than any humour whatsoever, improves\ntheir meditations more than any strong drink or sack. They are of\nprofound judgment in some things, although in others non recte judicant\ninquieti, saith Fracastorius, lib. 2. de Intell. And as Arculanus, c.\n16. in 9. Rhasis, terms it, Judicium plerumque perversum, corrupti, cum\njudicant honesta inhonesta, et amicitiam habent pro inimicitia: they\ncount honesty dishonesty, friends as enemies, they will abuse their\nbest friends, and dare not offend their enemies. Cowards most part et\nad inferendam injuriam timidissimi, saith Cardan, lib. 8. cap. 4. de\nrerum varietate: loath to offend, and if they chance to overshoot\nthemselves in word or deed: or any small business or circumstance be\nomitted, forgotten, they are miserably tormented, and frame a thousand\ndangers and inconveniences to themselves, ex musca elephantem, if once\nthey conceit it: overjoyed with every good rumour, tale, or prosperous\nevent, transported beyond themselves: with every small cross again, bad\nnews, misconceived injury, loss, danger, afflicted beyond measure, in\ngreat agony, perplexed, dejected, astonished, impatient, utterly\nundone: fearful, suspicious of all. Yet again, many of them desperate\nharebrains, rash, careless, fit to be assassinates, as being void of\nall fear and sorrow, according to [2515]Hercules de Saxonia, Most\naudacious, and such as dare walk alone in the night, through deserts\nand dangerous places, fearing none.\n_Amorous_.] They are prone to love, and [2516]easy to be taken;\nPropensi ad amorem et excandescentiam (Montaltus cap. 21.) quickly\nenamoured, and dote upon all, love one dearly, till they see another,\nand then dote on her, Et hanc, et hanc, et illam, et omnes, the present\nmoves most, and the last commonly they love best. Yet some again\nAnterotes, cannot endure the sight of a woman, abhor the sex, as that\nsame melancholy [2517]duke of Muscovy, that was instantly sick, if he\ncame but in sight of them; and that [2518]Anchorite, that fell into a\ncold palsy, when a woman was brought before him.\n_Humorous_.] Humorous they are beyond all measure, sometimes profusely\nlaughing, extraordinarily merry, and then again weeping without a\ncause, (which is familiar with many gentlewomen,) groaning, sighing,\npensive, sad, almost distracted, multa absurda fingunt, et a ratione\naliena (saith [2519]Frambesarius), they feign many absurdities, vain,\nvoid of reason: one supposeth himself to be a dog, cock, bear, horse,\nglass, butter, &c. He is a giant, a dwarf, as strong as an hundred men,\na lord, duke, prince, &c. And if he be told he hath a stinking breath,\na great nose, that he is sick, or inclined to such or such a disease,\nhe believes it eftsoons, and peradventure by force of imagination will\nwork it out. Many of them are immovable, and fixed in their conceits,\nothers vary upon every object, heard or seen. If they see a stage-play,\nthey run upon that a week after; if they hear music, or see dancing,\nthey have nought but bagpipes in their brain: if they see a combat,\nthey are all for arms. [2520]If abused, an abuse troubles them long\nafter; if crossed, that cross, &c. Restless in their thoughts and\nactions, continually meditating, Velut aegri somnia, vanae finguntur\nspecies; more like dreams, than men awake, they fain a company of\nantic, fantastical conceits, they have most frivolous thoughts,\nimpossible to be effected; and sometimes think verily they hear and see\npresent before their eyes such phantasms or goblins, they fear,\nsuspect, or conceive, they still talk with, and follow them. In fine,\ncogitationes somniantibus similes, id vigilant, quod alii somniant\ncogitabundi, still, saith Avicenna, they wake, as others dream, and\nsuch for the most part are their imaginations and conceits,\n[2521]absurd, vain, foolish toys, yet they are [2522]most curious and\nsolicitous, continual, et supra modum, Rhasis cont. lib. 1. cap. 9.\npraemeditantur de aliqua re. As serious in a toy, as if it were a most\nnecessary business, of great moment, importance, and still, still,\nstill thinking of it: saeviunt in se, macerating themselves. Though\nthey do talk with you, and seem to be otherwise employed, and to your\nthinking very intent and busy, still that toy runs in their mind, that\nfear, that suspicion, that abuse, that jealousy, that agony, that\nvexation, that cross, that castle in the air, that crotchet, that\nwhimsy, that fiction, that pleasant waking dream, whatsoever it is. Nec\ninterrogant (saith [2523]Fracastorius) nec interrogatis recte\nrespondent. They do not much heed what you say, their mind is on\nanother matter; ask what you will, they do not attend, or much intend\nthat business they are about, but forget themselves what they are\nsaying, doing, or should otherwise say or do, whither they are going,\ndistracted with their own melancholy thoughts. One laughs upon a\nsudden, another smiles to himself, a third frowns, calls, his lips go\nstill, he acts with his hand as he walks, &c. 'Tis proper to all\nmelancholy men, saith [2524]Mercurialis, con. 11. What conceit they\nhave once entertained, to be most intent, violent, and continually\nabout it. Invitas occurrit, do what they may they cannot be rid of it,\nagainst their wills they must think of it a thousand times over,\nPerpetuo molestantur nec oblivisci possunt, they are continually\ntroubled with it, in company, out of company; at meat, at exercise, at\nall times and places, [2525]non desinunt ea, quae, minime volunt,\ncogitare, if it be offensive especially, they cannot forget it, they\nmay not rest or sleep for it, but still tormenting themselves, Sysiphi\nsaxum volvunt sibi ipsis, as [2526]Brunner observes, Perpetua calamitas\net miserabile flagellum.\n_Bashfulness._] [2527]Crato, [2528]Laurentius, and Fernelius, put\nbashfulness for an ordinary symptom, sabrusticus pudor, or vitiosus\npudor, is a thing which much haunts and torments them. If they have\nbeen misused, derided, disgraced, chidden, &c., or by any perturbation\nof mind, misaffected, it so far troubles them, that they become quite\nmoped many times, and so disheartened, dejected, they dare not come\nabroad, into strange companies especially, or manage their ordinary\naffairs, so childish, timorous, and bashful, they can look no man in\nthe face; some are more disquieted in this kind, some less, longer\nsome, others shorter, by fits, &c., though some on the other side\n(according to [2529]Fracastorius) be inverecundi et pertinaces,\nimpudent and peevish. But most part they are very shamefaced, and that\nmakes them with Pet. Blesensis, Christopher Urswick, and many such, to\nrefuse honours, offices, and preferments, which sometimes fall into\ntheir mouths, they cannot speak, or put forth themselves as others can,\ntimor hos, pudor impedit illos, timorousness and bashfulness hinder\ntheir proceedings, they are contented with their present estate,\nunwilling to undertake any office, and therefore never likely to rise.\nFor that cause they seldom visit their friends, except some familiars:\npauciloqui, of few words, and oftentimes wholly silent. [2530]\nFrambeserius, a Frenchman, had two such patients, omnino taciturnos,\ntheir friends could not get them to speak: Rodericus a Fonseca consult.\ntom. 2. 85. consil. gives instance in a young man, of twenty-seven\nyears of age, that was frequently silent, bashful, moped, solitary,\nthat would not eat his meat, or sleep, and yet again by fits apt to be\nangry, &c.\n_Solitariness._] Most part they are, as Plater notes, desides,\ntaciturni, aegre impulsi, nec nisi coacti procedunt, &c. they will\nscarce be compelled to do that which concerns them, though it be for\ntheir good, so diffident, so dull, of small or no compliment,\nunsociable, hard to be acquainted with, especially of strangers; they\nhad rather write their minds than speak, and above all things love\nsolitariness. Ob voluptatem, an ob timorem soli sunt? Are they so\nsolitary for pleasure (one asks,) or pain? for both; yet I rather think\nfor fear and sorrow, &c.\n[2531]Hinc metuunt cupiuntque, dolent fugiuntque, nec auras\nRespiciunt, clausi tenebris, et carcere caeco.\n\nHence 'tis they grieve and fear, avoiding light,\nAnd shut themselves in prison dark from sight.\n\nAs Bellerophon in [2532]Homer,\nQui miser in sylvis moerens errabat opacis,\nIpse suum cor edens, hominum vestigia vitans.\n\nThat wandered in the woods sad all alone,\nForsaking men's society, making great moan.\n\nThey delight in floods and waters, desert places, to walk alone in\norchards, gardens, private walks, back lanes, averse from company, as\nDiogenes in his tub, or Timon Misanthropus [2533], they abhor all\ncompanions at last, even their nearest acquaintances and most familiar\nfriends, for they have a conceit (I say) every man observes them, will\nderide, laugh to scorn, or misuse them, confining themselves therefore\nwholly to their private houses or chambers, fugiunt homines sine causa\n(saith Rhasis) et odio habent, cont. l. 1. c. 9. they will diet\nthemselves, feed and live alone. It was one of the chiefest reasons why\nthe citizens of Abdera suspected Democritus to be melancholy and mad,\nbecause that, as Hippocrates related in his Epistle to Philopaemenes,\n[2534]he forsook the city, lived in groves and hollow trees, upon a\ngreen bank by a brook side, or confluence of waters all day long, and\nall night. Quae quidem (saith he) plurimum atra bile vexatis et\nmelancholicis eveniunt, deserta frequentant, hominumque congressum\naversantur; [2535]which is an ordinary thing with melancholy men. The\nEgyptians therefore in their hieroglyphics expressed a melancholy man\nby a hare sitting in her form, as being a most timorous and solitary\ncreature, Pierius Hieroglyph. l. 12. But this, and all precedent\nsymptoms, are more or less apparent, as the humour is intended or\nremitted, hardly perceived in some, or not all, most manifest in\nothers. Childish in some, terrible in others; to be derided in one,\npitied or admired in another; to him by fits, to a second continuate:\nand howsoever these symptoms be common and incident to all persons, yet\nthey are the more remarkable, frequent, furious and violent in\nmelancholy men. To speak in a word, there is nothing so vain, absurd,\nridiculous, extravagant, impossible, incredible, so monstrous a\nchimera, so prodigious and strange, [2536]such as painters and poets\ndurst not attempt, which they will not really fear, feign, suspect and\nimagine unto themselves: and that which [2537]Lod. Vives said in a jest\nof a silly country fellow, that killed his ass for drinking up the\nmoon, ut lunam mundo redderet, you may truly say of them in earnest;\nthey will act, conceive all extremes, contrarieties, and\ncontradictions, and that in infinite varieties. Melancholici plane\nincredibilia sibi persuadent, ut vix omnibus saeculis duo reperti sint,\nqui idem imaginati sint (Erastus de Lamiis), scarce two of two thousand\nthat concur in the same symptoms. The tower of Babel never yielded such\nconfusion of tongues, as the chaos of melancholy doth variety of\nsymptoms. There is in all melancholy similitudo dissimilis, like men's\nfaces, a disagreeing likeness still; and as in a river we swim in the\nsame place, though not in the same numerical water; as the same\ninstrument affords several lessons, so the same disease yields\ndiversity of symptoms. Which howsoever they be diverse, intricate, and\nhard to be confined, I will adventure yet in such a vast confusion and\ngenerality to bring them into some order; and so descend to\nparticulars.\n\nSUBSECT. III.\u2014_Particular Symptoms from the influence of Stars, parts\nof the Body, and Humours_.\n\nSome men have peculiar symptoms, according to their temperament and\ncrisis, which they had from the stars and those celestial influences,\nvariety of wits and dispositions, as Anthony Zara contends, Anat.\ningen. sect. 1. memb. 11, 12, 13, 14. plurimum irritant influentiae,\ncaelestes, unde cientur animi aegritudines et morbi corporum. [2538]One\nsaith, diverse diseases of the body and mind proceed from their\ninfluences, [2539]as I have already proved out of Ptolemy, Pontanus,\nLemnius, Cardan, and others as they are principal significators of\nmanners, diseases, mutually irradiated, or lords of the geniture, &c.\nPtolomeus in his centiloquy, Hermes, or whosoever else the author of\nthat tract, attributes all these symptoms, which are in melancholy men,\nto celestial influences: which opinion Mercurialis de affect, lib. cap.\n10. rejects; but, as I say, [2540]Jovianus Pontanus and others stiffly\ndefend. That some are solitary, dull, heavy, churlish; some again\nblithe, buxom, light, and merry, they ascribe wholly to the stars. As\nif Saturn be predominant in his nativity, and cause melancholy in his\ntemperature, then [2541]he shall be very austere, sullen, churlish,\nblack of colour, profound in his cogitations, full of cares, miseries,\nand discontents, sad and fearful, always silent, solitary, still\ndelighting in husbandry, in woods, orchards, gardens, rivers, ponds,\npools, dark walks and close: Cogitationes sunt velle aedificare, velle\narbores plantare, agros colere, &c. To catch birds, fishes, &c. still\ncontriving and musing of such matters. If Jupiter domineers, they are\nmore ambitious, still meditating of kingdoms, magistracies, offices,\nhonours, or that they are princes, potentates, and how they would carry\nthemselves, &c. If Mars, they are all for wars, brave combats,\nmonomachies, testy, choleric, harebrain, rash, furious, and violent in\ntheir actions. They will feign themselves victors, commanders, are\npassionate and satirical in their speeches, great braggers, ruddy of\ncolour. And though they be poor in show, vile and base, yet like\nTelephus and Peleus in the [2542]poet, Ampullas jactant et\nsesquipedalia verba, forget their swelling and gigantic words, their\nmouths are full of myriads, and tetrarchs at their tongues' end. If the\nsun, they will be lords, emperors, in conceit at least, and monarchs,\ngive offices, honours, &c. If Venus, they are still courting of their\nmistresses, and most apt to love, amorously given, they seem to hear\nmusic, plays, see fine pictures, dancers, merriments, and the like.\nEver in love, and dote on all they see. Mercurialists are solitary,\nmuch in contemplation, subtle, poets, philosophers, and musing most\npart about such matters. If the moon have a hand, they are all for\nperegrinations, sea voyages, much affected with travels, to discourse,\nread, meditate of such things; wandering in their thoughts, diverse,\nmuch delighting in waters, to fish, fowl, &c.\nBut the most immediate symptoms proceed from the temperature itself,\nand the organical parts, as head, liver, spleen, mesaraic veins, heart,\nwomb, stomach, &c., and most especially from distemperature of spirits\n(which, as [2543]Hercules de Saxonia contends, are wholly immaterial),\nor from the four humours in those seats, whether they be hot or cold,\nnatural, unnatural, innate or adventitious, intended or remitted,\nsimple or mixed, their diverse mixtures, and several adustions,\ncombinations, which may be as diversely varied, as those [2544]four\nfirst qualities in [2545] Clavius, and produce as many several symptoms\nand monstrous fictions as wine doth effect, which as Andreas Bachius\nobserves, lib. 3. de vino, cap. 20. are infinite. Of greater note be\nthese.\nIf it be natural melancholy, as Lod. Mercatus, lib. 1. cap. 17. de\nmelan. T. Bright. c. 16. hath largely described, either of the spleen,\nor of the veins, faulty by excess of quantity, or thickness of\nsubstance, it is a cold and dry humour, as Montanus affirms, consil. 26\nthe parties are sad, timorous and fearful. Prosper Calenus, in his book\nde atra bile, will have them to be more stupid than ordinary, cold,\nheavy, solitary, sluggish. Si multam atram bilem et frigidam habent.\nHercules de Saxonia, c. 19. l. 7. [2546]holds these that are naturally\nmelancholy, to be of a leaden colour or black, and so doth Guianerius,\nc. 3. tract. 15. and such as think themselves dead many times, or that\nthey see, talk with black men, dead men, spirits and goblins\nfrequently, if it be in excess. These symptoms vary according to the\nmixture of those four humours adust, which is unnatural melancholy. For\nas Trallianus hath written, cap. 16. l. 7. [2547]There is not one cause\nof this melancholy, nor one humour which begets, but divers diversely\nintermixed, from whence proceeds this variety of symptoms: and those\nvarying again as they are hot or cold. [2548]Cold melancholy (saith\nBenedic. Vittorius Faventinus pract. mag.) is a cause of dotage, and\nmore mild symptoms, if hot or more adust, of more violent passions, and\nfuries. Fracastorius, l. 2. de intellect. will have us to consider well\nof it, [2549]with what kind of melancholy every one is troubled, for it\nmuch avails to know it; one is enraged by fervent heat, another is\npossessed by sad and cold; one is fearful, shamefaced; the other\nimpudent and bold; as Ajax, Arma rapit superosque furens inpraelia\nposcit: quite mad or tending to madness. Nunc hos, nunc impetit illos.\nBellerophon on the other side, solis errat male sanus in agris, wanders\nalone in the woods; one despairs, weeps, and is weary of his life,\nanother laughs, &c. All which variety is produced from the several\ndegrees of heat and cold, which [2550]Hercules de Saxonia will have\nwholly proceed from the distemperature of spirits alone, animal\nespecially, and those immaterial, the next and immediate causes of\nmelancholy, as they are hot, cold, dry, moist, and from their agitation\nproceeds that diversity of symptoms, which he reckons up, in the\n[2551]thirteenth chap. of his Tract of Melancholy, and that largely\nthrough every part. Others will have them come from the diverse\nadustion of the four humours, which in this unnatural melancholy, by\ncorruption of blood, adust choler, or melancholy natural, [2552]by\nexcessive distemper of heat turned, in comparison of the natural, into\na sharp lye by force of adustion, cause, according to the diversity of\ntheir matter, diverse and strange symptoms, which T. Bright reckons up\nin his following chapter. So doth [2553]Arculanus, according to the\nfour principal humours adust, and many others.\nFor example, if it proceed from phlegm, (which is seldom and not so\nfrequently as the rest) [2554]it stirs up dull symptoms, and a kind of\nstupidity, or impassionate hurt: they are sleepy, saith\n[2555]Savanarola, dull, slow, cold, blockish, ass-like, Asininam\nmelancholiam, [2556] Melancthon calls it, they are much given to\nweeping, and delight in waters, ponds, pools, rivers, fishing, fowling,\n&c. (Arnoldus breviar. 1. cap. 18.) They are [2557]pale of colour,\nslothful, apt to sleep, heavy; [2558]much troubled with headache,\ncontinual meditation, and muttering to themselves; they dream of\nwaters, [2559]that they are in danger of drowning, and fear such\nthings, Rhasis. They are fatter than others that are melancholy, of a\nmuddy complexion, apter to spit, [2560] sleep, more troubled with rheum\nthan the rest, and have their eyes still fixed on the ground. Such a\npatient had Hercules de Saxonia, a widow in Venice, that was fat and\nvery sleepy still; Christophorus a Vega another affected in the same\nsort. If it be inveterate or violent, the symptoms are more evident,\nthey plainly denote and are ridiculous to others, in all their\ngestures, actions, speeches; imagining impossibilities, as he in\nChristophorus a Vega, that thought he was a tun of wine, [2561]and that\nSiennois, that resolved within himself not to piss, for fear he should\ndrown all the town.\nIf it proceed from blood adust, or that there be a mixture of blood in\nit, [2562]such are commonly ruddy of complexion, and high-coloured,\naccording to Salust. Salvianus, and Hercules de Saxonia. And as\nSavanarola, Vittorius Faventinus Emper. farther adds, [2563]the veins\nof their eyes be red, as well as their faces. They are much inclined to\nlaughter, witty and merry, conceited in discourse, pleasant, if they be\nnot far gone, much given to music, dancing, and to be in women's\ncompany. They meditate wholly on such things, and think [2564]they see\nor hear plays, dancing, and suchlike sports (free from all fear and\nsorrow, as [2565]Hercules de Saxonia supposeth.) If they be more\nstrongly possessed with this kind of melancholy, Arnoldus adds,\nBreviar. lib. 1. cap. 18. Like him of Argos in the Poet, that sate\nlaughing [2566]all day long, as if he had been at a theatre. Such\nanother is mentioned by [2567]Aristotle, living at Abydos, a town of\nAsia Minor, that would sit after the same fashion, as if he had been\nupon a stage, and sometimes act himself; now clap his hands, and laugh,\nas if he had been well pleased with the sight. Wolfius relates of a\ncountry fellow called Brunsellius, subject to this humour, [2568]that\nbeing by chance at a sermon, saw a woman fall off from a form half\nasleep, at which object most of the company laughed, but he for his\npart was so much moved, that for three whole days after he did nothing\nbut laugh, by which means he was much weakened, and worse a long time\nfollowing. Such a one was old Sophocles, and Democritus himself had\nhilare delirium, much in this vein. Laurentius cap. 3. de melan. thinks\nthis kind of melancholy, which is a little adust with some mixture of\nblood, to be that which Aristotle meant, when he said melancholy men of\nall others are most witty, which causeth many times a divine\nravishment, and a kind of enthusiasmus, which stirreth them up to be\nexcellent philosophers, poets, prophets, &c. Mercurialis, consil. 110.\ngives instance in a young man his patient, sanguine melancholy,\n[2569]of a great wit, and excellently learned.\nIf it arise from choler adust, they are bold and impudent, and of a\nmore harebrain disposition, apt to quarrel, and think of such things,\nbattles, combats, and their manhood, furious; impatient in discourse,\nstiff, irrefragable and prodigious in their tenets; and if they be\nmoved, most violent, outrageous, [2570]ready to disgrace, provoke any,\nto kill themselves and others; Arnoldus adds, stark mad by fits,\n[2571]they sleep little, their urine is subtle and fiery. (Guianerius.)\nIn their fits you shall hear them speak all manner of languages,\nHebrew, Greek, and Latin, that never were taught or knew them before.\nApponensis in com. in Pro. sec. 30. speaks of a mad woman that spake\nexcellent good Latin: and Rhasis knew another, that could prophecy in\nher fit, and foretell things truly to come. [2572]Guianerius had a\npatient could make Latin verses when the moon was combust, otherwise\nilliterate. Avicenna and some of his adherents will have these\nsymptoms, when they happen, to proceed from the devil, and that they\nare rather demoniaci, possessed, than mad or melancholy, or both\ntogether, as Jason Pratensis thinks, Immiscent se mali genii, &c. but\nmost ascribe it to the humour, which opinion Montaltus cap. 21. stiffly\nmaintains, confuting Avicenna and the rest, referring it wholly to the\nquality and disposition of the humour and subject. Cardan de rerum var.\nlib. 8. cap. 10. holds these men of all others fit to be assassins,\nbold, hardy, fierce, and adventurous, to undertake anything by reason\nof their choler adust. [2573]This humour, saith he, prepares them to\nendure death itself, and all manner of torments with invincible\ncourage, and 'tis a wonder to see with what alacrity they will undergo\nsuch tortures, ut supra naturam res videatur: he ascribes this\ngenerosity, fury, or rather stupidity, to this adustion of choler and\nmelancholy: but I take these rather to be mad or desperate, than\nproperly melancholy; for commonly this humour so adust and hot,\ndegenerates into madness.\nIf it come from melancholy itself adust, those men, saith Avicenna,\n[2574] are usually sad and solitary, and that continually, and in\nexcess, more than ordinarily suspicious more fearful, and have long,\nsore, and most corrupt imaginations; cold and black, bashful, and so\nsolitary, that as [2575]Arnoldus writes, they will endure no company,\nthey dream of graves still, and dead men, and think themselves\nbewitched or dead: if it be extreme, they think they hear hideous\nnoises, see and talk [2576]with black men, and converse familiarly with\ndevils, and such strange chimeras and visions, (Gordonius) or that they\nare possessed by them, that somebody talks to them, or within them.\nTales melancholici plerumque daemoniaci, Montaltus consil. 26. ex\nAvicenna. Valescus de Taranta had such a woman in cure, [2577]that\nthought she had to do with the devil: and Gentilis Fulgosus quaest. 55.\nwrites that he had a melancholy friend, that [2578] had a black man in\nthe likeness of a soldier still following him wheresoever he was.\nLaurentius cap. 7. hath many stories of such as have thought themselves\nbewitched by their enemies; and some that would eat no meat as being\ndead. [2579]_Anno_ 1550 an advocate of Paris fell into such a\nmelancholy fit, that he believed verily he was dead, he could not be\npersuaded otherwise, or to eat or drink, till a kinsman of his, a\nscholar of Bourges, did eat before him dressed like a corse. The story,\nsaith Serres, was acted in a comedy before Charles the Ninth. Some\nthink they are beasts, wolves, hogs, and cry like dogs, foxes, bray\nlike asses, and low like kine, as King Praetus' daughters.\n[2580]Hildesheim spicel. 2. de mania, hath an example of a Dutch baron\nso affected, and Trincavelius lib. 1. consil. 11. another of a nobleman\nin his country, [2581]that thought he was certainly a beast, and would\nimitate most of their voices, with many such symptoms, which may\nproperly be reduced to this kind.\nIf it proceed from the several combinations of these four humours, or\nspirits, Herc. de Saxon. adds hot, cold, dry, moist, dark, confused,\nsettled, constringed, as it participates of matter, or is without\nmatter, the symptoms are likewise mixed. One thinks himself a giant,\nanother a dwarf. One is heavy as lead, another is as light as a\nfeather. Marcellus Donatus l. 2. cap. 41. makes mention out of Seneca,\nof one Seneccio, a rich man, [2582]that thought himself and everything\nelse he had, great: great wife, great horses, could not abide little\nthings, but would have great pots to drink in, great hose, and great\nshoes bigger than his feet. Like her in [2583]Trallianus, that supposed\nshe could shake all the world with her finger, and was afraid to clinch\nher hand together, lest she should crush the world like an apple in\npieces: or him in Galen, that thought he was [2584]Atlas, and sustained\nheaven with his shoulders. Another thinks himself so little, that he\ncan creep into a mouse-hole: one fears heaven will fall on his head: a\nsecond is a cock; and such a one, [2585]Guianerius saith he saw at\nPadua, that would clap his hands together and crow. [2586]Another\nthinks he is a nightingale, and therefore sings all the night long;\nanother he is all glass, a pitcher, and will therefore let nobody come\nnear him, and such a one [2587]Laurentius gives out upon his credit,\nthat he knew in France. Christophorus a Vega cap. 3. lib. 14. Skenkius\nand Marcellus Donatus l. 2. cap. 1. have many such examples, and one\namongst the rest of a baker in Ferrara that thought he was composed of\nbutter, and durst not sit in the sun, or come near the fire for fear of\nbeing melted: of another that thought he was a case of leather, stuffed\nwith wind. Some laugh, weep; some are mad, some dejected, moped, in\nmuch agony, some by fits, others continuate, &c. Some have a corrupt\near, they think they hear music, or some hideous noise as their\nphantasy conceives, corrupt eyes, some smelling, some one sense, some\nanother. [2588]Lewis the Eleventh had a conceit everything did stink\nabout him, all the odoriferous perfumes they could get, would not ease\nhim, but still he smelled a filthy stink. A melancholy French poet in\n[2589]Laurentius, being sick of a fever, and troubled with waking, by\nhis physicians was appointed to use unguentum populeum to anoint his\ntemples; but he so distasted the smell of it, that for many years\nafter, all that came near him he imagined to scent of it, and would let\nno man talk with him but aloof off, or wear any new clothes, because he\nthought still they smelled of it; in all other things wise and\ndiscreet, he would talk sensibly, save only in this. A gentleman in\nLimousin, saith Anthony Verdeur, was persuaded he had but one leg,\naffrighted by a wild boar, that by chance struck him on the leg; he\ncould not be satisfied his leg was sound (in all other things well)\nuntil two Franciscans by chance coming that way, fully removed him from\nthe conceit. Sed abunde fabularum audivimus,\u2014enough of story-telling.\n\nSUBSECT. IV.\u2014_Symptoms from Education, Custom, continuance of Time, our\nCondition, mixed with other Diseases, by Fits, Inclination, &c._\n\nAnother great occasion of the variety of these symptoms proceeds from\ncustom, discipline, education, and several inclinations, [2590]this\nhumour will imprint in melancholy men the objects most answerable to\ntheir condition of life, and ordinary actions, and dispose men\naccording to their several studies and callings. If an ambitious man\nbecome melancholy, he forthwith thinks he is a king, an emperor, a\nmonarch, and walks alone, pleasing himself with a vain hope of some\nfuture preferment, or present as he supposeth, and withal acts a lord's\npart, takes upon him to be some statesman or magnifico, makes conges,\ngives entertainment, looks big, &c. Francisco Sansovino records of a\nmelancholy man in Cremona, that would not be induced to believe but\nthat he was pope, gave pardons, made cardinals, &c. [2591]Christophorus\na Vega makes mention of another of his acquaintance, that thought he\nwas a king, driven from his kingdom, and was very anxious to recover\nhis estate. A covetous person is still conversant about purchasing of\nlands and tenements, plotting in his mind how to compass such and such\nmanors, as if he were already lord of, and able to go through with it;\nall he sees is his, re or spe, he hath devoured it in hope, or else in\nconceit esteems it his own: like him in [2592]Athenaeus, that thought\nall the ships in the haven to be his own. A lascivious inamorato plots\nall the day long to please his mistress, acts and struts, and carries\nhimself as if she were in presence, still dreaming of her, as Pamphilus\nof his Glycerium, or as some do in their morning sleep. [2593]\nMarcellus Donatus knew such a gentlewoman in Mantua, called Elionora\nMeliorina, that constantly believed she was married to a king, and\n[2594] would kneel down and talk with him, as if he had been there\npresent with his associates; and if she had found by chance a piece of\nglass in a muck-hill or in the street, she would say that it was a\njewel sent from her lord and husband. If devout and religious, he is\nall for fasting, prayer, ceremonies, alms, interpretations, visions,\nprophecies, revelations, [2595] he is inspired by the Holy Ghost, full\nof the spirit: one while he is saved, another while damned, or still\ntroubled in mind for his sins, the devil will surely have him, &c. more\nof these in the third partition of love-melancholy. [2596]A scholar's\nmind is busied about his studies, he applauds himself for that he hath\ndone, or hopes to do, one while fearing to be out in his next exercise,\nanother while contemning all censures; envies one, emulates another; or\nelse with indefatigable pains and meditation, consumes himself. So of\nthe rest, all which vary according to the more remiss and violent\nimpression of the object, or as the humour itself is intended or\nremitted. For some are so gently melancholy, that in all their\ncarriage, and to the outward apprehension of others it can hardly be\ndiscerned, yet to them an intolerable burden, and not to be endured.\n[2597]Quaedam occulta quaedam manifesta, some signs are manifest and\nobvious to all at all times, some to few, or seldom, or hardly\nperceived; let them keep their own council, none will take notice or\nsuspect them. They do not express in outward show their depraved\nimaginations, as [2598]Hercules de Saxonia observes, but conceal them\nwholly to themselves, and are very wise men, as I have often seen; some\nfear, some do not fear at all, as such as think themselves kings or\ndead, some have more signs, some fewer, some great, some less, some\nvex, fret, still fear, grieve, lament, suspect, laugh, sing, weep,\nchafe, &c. by fits (as I have said) or more during and permanent. Some\ndote in one thing, are most childish, and ridiculous, and to be\nwondered at in that, and yet for all other matters most discreet and\nwise. To some it is in disposition, to another in habit; and as they\nwrite of heat and cold, we may say of this humour, one is melancholicus\nad octo, a second two degrees less, a third halfway. 'Tis\nsuperparticular, sesquialtera, sesquitertia, and superbipartiens\ntertias, quintas Melancholiae, &c. all those geometrical proportions\nare too little to express it. [2599]It comes to many by fits, and goes;\nto others it is continuate: many (saith [2600]Faventinus) in spring and\nfall only are molested, some once a year, as that Roman [2601] Galen\nspeaks of: [2602]one, at the conjunction of the moon alone, or some\nunfortunate aspects, at such and such set hours and times, like the\nsea-tides, to some women when they be with child, as [2603]Plater\nnotes, never otherwise: to others 'tis settled and fixed; to one led\nabout and variable still by that ignis fatuus of phantasy, like an\narthritis or running gout, 'tis here and there, and in every joint,\nalways molesting some part or other; or if the body be free, in a\nmyriad of forms exercising the mind. A second once peradventure in his\nlife hath a most grievous fit, once in seven years, once in five years,\neven to the extremity of madness, death, or dotage, and that upon, some\nferal accident or perturbation, terrible object, and for a time, never\nperhaps so before, never after. A third is moved upon all such\ntroublesome objects, cross fortune, disaster, and violent passions,\notherwise free, once troubled in three or four years. A fourth, if\nthings be to his mind, or he in action, well pleased, in good company,\nis most jocund, and of a good complexion: if idle, or alone, a la mort,\nor carried away wholly with pleasant dreams and phantasies, but if once\ncrossed and displeased,\nPectore concipiet nil nisi triste suo;\n\nHe will imagine naught save sadness in his heart;\n\nhis countenance is altered on a sudden, his heart heavy, irksome\nthoughts crucify his soul, and in an instant he is moped or weary of\nhis life, he will kill himself. A fifth complains in his youth, a sixth\nin his middle age, the last in his old age.\nGenerally thus much we may conclude of melancholy; that it is\n[2604]most pleasant at first, I say, mentis gratissimus error, [2605]a\nmost delightsome humour, to be alone, dwell alone, walk alone,\nmeditate, lie in bed whole days, dreaming awake as it were, and frame a\nthousand fantastical imaginations unto themselves. They are never\nbetter pleased than when they are so doing, they are in paradise for\nthe time, and cannot well endure to be interrupt; with him in the poet,\n[2606]pol me occidistis amici, non servastis ait? you have undone him,\nhe complains, if you trouble him: tell him what inconvenience will\nfollow, what will be the event, all is one, canis ad vomitum,\n[2607]'tis so pleasant he cannot refrain. He may thus continue\nperadventure many years by reason of a strong temperature, or some\nmixture of business, which may divert his cogitations: but at the last\nlaesa imaginatio, his phantasy is crazed, and now habituated to such\ntoys, cannot but work still like a fate, the scene alters upon a\nsudden, fear and sorrow supplant those pleasing thoughts, suspicion,\ndiscontent, and perpetual anxiety succeed in their places; so by little\nand little, by that shoeing-horn of idleness, and voluntary\nsolitariness, melancholy this feral fiend is drawn on, [2608]et quantum\nvertice ad auras Aethereas, tantum radice in Tartara tendit, extending\nup, by its branches, so far towards Heaven, as, by its roots, it does\ndown towards Tartarus; it was not so delicious at first, as now it is\nbitter and harsh; a cankered soul macerated with cares and discontents,\ntaedium vitae, impatience, agony, inconstancy, irresolution,\nprecipitate them unto unspeakable miseries. They cannot endure company,\nlight, or life itself, some unfit for action, and the like. [2609]Their\nbodies are lean and dried up, withered, ugly, their looks harsh, very\ndull, and their souls tormented, as they are more or less entangled, as\nthe humour hath been intended, or according to the continuance of time\nthey have been troubled.\nTo discern all which symptoms the better, [2610]Rhasis the Arabian\nmakes three degrees of them. The first is, falsa cogitatio, false\nconceits and idle thoughts: to misconstrue and amplify, aggravating\neverything they conceive or fear; the second is, falso cogitata loqui,\nto talk to themselves, or to use inarticulate incondite voices,\nspeeches, obsolete gestures, and plainly to utter their minds and\nconceits of their hearts, by their words and actions, as to laugh,\nweep, to be silent, not to sleep, eat their meat, &c.: the third is to\nput in practice [2611]that which they think or speak. Savanarola, Rub.\n11. tract. 8. cap. 1. de aegritudine, confirms as much, [2612]when he\nbegins to express that in words, which he conceives in his heart, or\ntalks idly, or goes from one thing to another, which [2613]Gordonius\ncalls nec caput habentia, nec caudam, (having neither head nor tail,)\nhe is in the middle way: [2614] but when he begins to act it likewise,\nand to put his fopperies in execution, he is then in the extent of\nmelancholy, or madness itself. This progress of melancholy you shall\neasily observe in them that have been so affected, they go smiling to\nthemselves at first, at length they laugh out; at first solitary, at\nlast they can endure no company: or if they do, they are now dizzards,\npast sense and shame, quite moped, they care not what they say or do,\nall their actions, words, gestures, are furious or ridiculous. At first\nhis mind is troubled, he doth not attend what is said, if you tell him\na tale, he cries at last, what said you? but in the end he mutters to\nhimself, as old women do many times, or old men when they sit alone,\nupon a sudden they laugh, whoop, halloo, or run away, and swear they\nsee or hear players, [2615]devils, hobgoblins, ghosts, strike, or\nstrut, &c., grow humorous in the end; like him in the poet, saepe\nducentos, saepe decem servos, (at one time followed by two hundred\nservants, at another only by ten) he will dress himself, and undress,\ncareless at last, grows insensible, stupid, or mad. [2616]He howls like\na wolf, barks like a dog, and raves like Ajax and Orestes, hears music\nand outcries, which no man else hears. As [2617]he did whom Amatus\nLusitanus mentioneth cent. 3, cura. 55, or that woman in\n[2618]Springer, that spake many languages, and said she was possessed:\nthat farmer in [2619]Prosper Calenius, that disputed and discoursed\nlearnedly in philosophy and astronomy, with Alexander Achilles his\nmaster, at Bologna, in Italy. But of these I have already spoken.\nWho can sufficiently speak of these symptoms, or prescribe rules to\ncomprehend them? as Echo to the painter in Ausonius, vane quid\naffectas, &c., foolish fellow; what wilt? if you must needs paint me,\npaint a voice, et similem si vis pingere, pinge sonum; if you will\ndescribe melancholy, describe a fantastical conceit, a corrupt\nimagination, vain thoughts and different, which who can do? The four\nand twenty letters make no more variety of words in diverse languages,\nthan melancholy conceits produce diversity of symptoms in several\npersons. They are irregular, obscure, various, so infinite, Proteus\nhimself is not so diverse, you may as well make the moon a new coat, as\na true character of a melancholy man; as soon find the motion of a bird\nin the air, as the heart of man, a melancholy man. They are so\nconfused, I say, diverse, intermixed with other diseases. As the\nspecies be confounded (which [2620]I have showed) so are the symptoms;\nsometimes with headache, cachexia, dropsy, stone; as you may perceive\nby those several examples and illustrations, collected by [2621]\nHildesheim spicel. 2. Mercurialis consil. 118. cap. 6 and 11. with\nheadache, epilepsy, priapismus. Trincavelius consil. 12. lib. 1.\nconsil. 49. with gout: caninus appetitus. Montanus consil. 26, &c. 23,\n234, 249, with falling-sickness, headache, vertigo, lycanthropia, &c.\nJ. Caesar Claudinus consult. 4. consult. 89 and 116. with gout, agues,\nhaemorrhoids, stone, &c., who can distinguish these melancholy symptoms\nso intermixed with others, or apply them to their several kinds,\nconfine them into method? 'Tis hard I confess, yet I have disposed of\nthem as I could, and will descend to particularise them according to\ntheir species. For hitherto I have expatiated in more general lists or\nterms, speaking promiscuously of such ordinary signs, which occur\namongst writers. Not that they are all to be found in one man, for that\nwere to paint a monster or chimera, not a man: but some in one, some in\nanother, and that successively or at several times.\nWhich I have been the more curious to express and report; not to\nupbraid any miserable man, or by way of derision, (I rather pity them,)\nbut the better to discern, to apply remedies unto them; and to show\nthat the best and soundest of us all is in great danger; how much we\nought to fear our own fickle estates, remember our miseries and\nvanities, examine and humiliate ourselves, seek to God, and call to Him\nfor mercy, that needs not look for any rods to scourge ourselves, since\nwe carry them in our bowels, and that our souls are in a miserable\ncaptivity, if the light of grace and heavenly truth doth not shine\ncontinually upon us: and by our discretion to moderate ourselves, to be\nmore circumspect and wary in the midst of these dangers.\n\nMEMB. II.\n\nSUBSECT. I.\u2014_Symptoms of Head-Melancholy_.\n\nIf [2622]no symptoms appear about the stomach, nor the blood be\nmisaffected, and fear and sorrow continue, it is to be thought the\nbrain itself is troubled, by reason of a melancholy juice bred in it,\nor otherwise conveyed into it, and that evil juice is from the\ndistemperature of the part, or left after some inflammation, thus far\nPiso. But this is not always true, for blood and hypochondries both are\noften affected even in head-melancholy. [2623]Hercules de Saxonia\ndiffers here from the common current of writers, putting peculiar signs\nof head-melancholy, from the sole distemperature of spirits in the\nbrain, as they are hot, cold, dry, moist, all without matter from the\nmotion alone, and tenebrosity of spirits; of melancholy which proceeds\nfrom humours by adustion, he treats apart, with their several symptoms\nand cures. The common signs, if it be by essence in the head, are\nruddiness of face, high sanguine complexion, most part rubore saturato,\n[2624]one calls it, a bluish, and sometimes full of pimples, with red\neyes. Avicenna l. 3, Fen. 2, Tract. 4, c. 18. Duretus and others out of\nGalen, de affect. l. 3, c. 6. [2625]Hercules de Saxonia to this of\nredness of face, adds heaviness of the head, fixed and hollow eyes.\n[2626]If it proceed from dryness of the brain, then their heads will be\nlight, vertiginous, and they most apt to wake, and to continue whole\nmonths together without sleep. Few excrements in their eyes and\nnostrils, and often bald by reason of excess of dryness, Montaltus\nadds, c. 17. If it proceed from moisture: dullness, drowsiness,\nheadache follows; and as Salust. Salvianus, c. 1, l. 2, out of his own\nexperience found, epileptical, with a multitude of humours in the head.\nThey are very bashful, if ruddy, apt to blush, and to be red upon all\noccasions, praesertim si metus accesserit. But the chiefest symptom to\ndiscern this species, as I have said, is this, that there be no notable\nsigns in the stomach, hypochondries, or elsewhere, digna, as [2627]\nMontaltus terms them, or of greater note, because oftentimes the\npassions of the stomach concur with them. Wind is common to all three\nspecies, and is not excluded, only that of the hypochondries is\n[2628]more windy than the rest, saith Hollerius. Aetius tetrab. l. 2,\nsc. 2, c. 9 and 10, maintains the same, [2629]if there be more signs,\nand more evident in the head than elsewhere, the brain is primarily\naffected, and prescribes head-melancholy to be cured by meats amongst\nthe rest, void of wind, and good juice, not excluding wind, or corrupt\nblood, even in head-melancholy itself: but these species are often\nconfounded, and so are their symptoms, as I have already proved. The\nsymptoms of the mind are superfluous and continual cogitations;\n[2630]for when the head is heated, it scorcheth the blood, and from\nthence proceed melancholy fumes, which trouble the mind, Avicenna. They\nare very choleric, and soon hot, solitary, sad, often silent, watchful,\ndiscontent, Montaltus, cap. 24. If anything trouble them, they cannot\nsleep, but fret themselves still, till another object mitigate, or time\nwear it out. They have grievous passions, and immoderate perturbations\nof the mind, fear, sorrow, &c., yet not so continuate, but that they\nare sometimes merry, apt to profuse laughter, which is more to be\nwondered at, and that by the authority of [2631]Galen himself, by\nreason of mixture of blood, praerubri jocosis delectantur, et irrisores\nplerumque sunt, if they be ruddy, they are delighted in jests, and\noftentimes scoffers themselves, conceited: and as Rodericus a Vega\ncomments on that place of Galen, merry, witty, of a pleasant\ndisposition, and yet grievously melancholy anon after: omnia discunt\nsine doctore, saith Aretus, they learn without a teacher: and as\n[2632]Laurentius supposeth, those feral passions and symptoms of such\nas think themselves glass, pitchers, feathers, &c., speak strange\nlanguages, a colore cerebri (if it be in excess) from the brain's\ndistempered heat.\n\nSUBSECT. II.\u2014_Symptoms of windy Hypochondriacal Melancholy_.\n\nIn this hypochondriacal or flatuous melancholy, the symptoms are so\nambiguous, saith [2633]Crato in a counsel of his for a noblewoman, that\nthe most exquisite physicians cannot determine of the part affected.\nMatthew Flaccius, consulted about a noble matron, confessed as much,\nthat in this malady he with Hollerius, Fracastorius, Falopius, and\nothers, being to give their sentence of a party labouring of\nhypochondriacal melancholy, could not find out by the symptoms which\npart was most especially affected; some said the womb, some heart, some\nstomach, &c., and therefore Crato, consil. 24. lib. 1. boldly avers,\nthat in this diversity of symptoms, which commonly accompany this\ndisease, [2634]no physician can truly say what part is affected. Galen\nlib. 3. de loc. affect., reckons up these ordinary symptoms, which all\nthe Neoterics repeat of Diocles; only this fault he finds with him,\nthat he puts not fear and sorrow amongst the other signs. Trincavelius\nexcuseth Diocles, lib. 3. consil. 35. because that oftentimes in a\nstrong head and constitution, a generous spirit, and a valiant, these\nsymptoms appear not, by reason of his valour and courage.\n[2635]Hercules de Saxonia (to whom I subscribe) is of the same mind\n(which I have before touched) that fear and sorrow are not general\nsymptoms; some fear and are not sad; some be sad and fear not; some\nneither fear nor grieve. The rest are these, beside fear and sorrow,\n[2636]sharp belchings, fulsome crudities, heat in the bowels, wind and\nrumbling in the guts, vehement gripings, pain in the belly and stomach\nsometimes, after meat that is hard of concoction, much watering of the\nstomach, and moist spittle, cold sweat, importunus sudor, unseasonable\nsweat all over the body, as Octavius Horatianus lib. 2. cap. 5. calls\nit; cold joints, indigestion, [2637]they cannot endure their own\nfulsome belchings, continual wind about their hypochondries, heat and\ngriping in their bowels, praecordia sursum convelluntur, midriff and\nbowels are pulled up, the veins about their eyes look red, and swell\nfrom vapours and wind. Their ears sing now and then, vertigo and\ngiddiness come by fits, turbulent dreams, dryness, leanness, apt they\nare to sweat upon all occasions, of all colours and complexions. Many\nof them are high-coloured especially after meals, which symptom\nCardinal Caecius was much troubled with, and of which he complained to\nProsper Calenus his physician, he could not eat, or drink a cup of\nwine, but he was as red in the face as if he had been at a mayor's\nfeast. That symptom alone vexeth many. [2638]Some again are black,\npale, ruddy, sometimes their shoulders and shoulder blades ache, there\nis a leaping all over their bodies, sudden trembling, a palpitation of\nthe heart, and that cardiaca passio, grief in the mouth of the stomach,\nwhich maketh the patient think his heart itself acheth, and sometimes\nsuffocation, difficultas anhelitus, short breath, hard wind, strong\npulse, swooning. Montanus consil. 55. Trincavelius lib. 3. consil. 36.\net 37. Fernelius cons. 43. Frambesarius consult. lib. 1. consil. 17.\nHildesheim, Claudinus, &c., give instance of every particular. The\npeculiar symptoms which properly belong to each part be these. If it\nproceed from the stomach, saith [2639]Savanarola, 'tis full of pain\nwind. Guianerius adds, vertigo, nausea, much spitting, &c. If from the\nmirach, a swelling and wind in the hypochondries, a loathing, and\nappetite to vomit, pulling upward. If from the heart, aching and\ntrembling of it, much heaviness. If from the liver, there is usually a\npain in the right hypochondry. If from the spleen, hardness and grief\nin the left hypochondry, a rumbling, much appetite and small digestion,\nAvicenna. If from the mesaraic veins and liver on the other side,\nlittle or no appetite, Herc. de Saxonia. If from the hypochondries, a\nrumbling inflation, concoction is hindered, often belching, &c. And\nfrom these crudities, windy vapours ascend up to the brain which\ntrouble the imagination, and cause fear, sorrow, dullness, heaviness,\nmany terrible conceits and chimeras, as Lemnius well observes, l. 1. c.\n16. as [2640]a black and thick cloud covers the sun, and intercepts his\nbeams and light, so doth this melancholy vapour obnubilate the mind,\nenforce it to many absurd thoughts and imaginations, and compel good,\nwise, honest, discreet men (arising to the brain from the [2641] lower\nparts, as smoke out of a chimney) to dote, speak, and do that which\nbecomes them not, their persons, callings, wisdoms. One by reason of\nthose ascending vapours and gripings, rumbling beneath, will not be\npersuaded but that he hath a serpent in his guts, a viper, another\nfrogs. Trallianus relates a story of a woman, that imagined she had\nswallowed an eel, or a serpent, and Felix Platerus, observat. lib. 1.\nhath a most memorable example of a countryman of his, that by chance,\nfalling into a pit where frogs and frogs' spawn was, and a little of\nthat water swallowed, began to suspect that he had likewise swallowed\nfrogs' spawn, and with that conceit and fear, his phantasy wrought so\nfar, that he verily thought he had young live frogs in his belly, qui\nvivebant ex alimento suo, that lived by his nourishment, and was so\ncertainly persuaded of it, that for many years afterwards he could not\nbe rectified in his conceit: He studied physic seven years together to\ncure himself, travelled into Italy, France and Germany to confer with\nthe best physicians about it, and A.D. 1609, asked his counsel amongst\nthe rest; he told him it was wind, his conceit, &c., but mordicus\ncontradicere, et ore, et scriptis probare nitebatur: no saying would\nserve, it was no wind, but real frogs: and do you not hear them croak?\nPlaterus would have deceived him, by putting live frog's into his\nexcrements; but he, being a physician himself, would not be deceived,\nvir prudens alias, et doctus a wise and learned man otherwise, a doctor\nof physic, and after seven years' dotage in this kind, a phantasia\nliberatus est, he was cured. Laurentius and Goulart have many such\nexamples, if you be desirous to read them. One commodity above the rest\nwhich are melancholy, these windy flatuous have, lucidia intervalla,\ntheir symptoms and pains are not usually so continuate as the rest, but\ncome by fits, fear and sorrow, and the rest: yet in another they exceed\nall others; and that is, [2642]they are luxurious, incontinent, and\nprone to venery, by reason of wind, et facile amant, et quamlibet fere\namant. (Jason Pratensis) [2643]Rhasis is of opinion, that Venus doth\nmany of them much good; the other symptoms of the mind be common with\nthe rest.\n\nSUBSECT. III.\u2014_Symptoms of Melancholy abounding in the whole body_.\n\nTheir bodies that are affected with this universal melancholy are most\npart black, [2644]the melancholy juice is redundant all over, hirsute\nthey are, and lean, they have broad veins, their blood is gross and\nthick [2645] Their spleen is weak, and a liver apt to engender the\nhumour; they have kept bad diet, or have had some evacuation stopped,\nas haemorrhoids, or months in women, which [2646]Trallianus, in the\ncure, would have carefully to be inquired, and withal to observe of\nwhat complexion the party is of, black or red. For as Forrestus and\nHollerius contend, if [2647]they be black, it proceeds from abundance\nof natural melancholy; if it proceed from cares, agony, discontents,\ndiet, exercise, &c., they may be as well of any other colour: red,\nyellow, pale, as black, and yet their whole blood corrupt: praerubri\ncolore saepe sunt tales, saepe flavi, (saith [2648] Montaltus cap. 22.)\nThe best way to discern this species, is to let them bleed, if the\nblood be corrupt, thick and black, and they withal free from those\nhypochondriacal symptoms, and not so grievously troubled with them, or\nthose of the head, it argues they are melancholy, a toto corpore. The\nfumes which arise from this corrupt blood, disturb the mind, and make\nthem fearful and sorrowful, heavy hearted, as the rest, dejected,\ndiscontented, solitary, silent, weary of their lives, dull and heavy,\nor merry, &c., and if far gone, that which Apuleius wished to his\nenemy, by way of imprecation, is true in them; [2649]Dead men's bones,\nhobgoblins, ghosts are ever in their minds, and meet them still in\nevery turn: all the bugbears of the night, and terrors, fairy-babes of\ntombs, and graves are before their eyes, and in their thoughts, as to\nwomen and children, if they be in the dark alone. If they hear, or\nread, or see any tragical object, it sticks by them, they are afraid of\ndeath, and yet weary of their lives, in their discontented humours they\nquarrel with all the world, bitterly inveigh, tax satirically, and\nbecause they cannot otherwise vent their passions or redress what is\namiss, as they mean, they will by violent death at last be revenged on\nthemselves.\n\nSUBSECT. IV.\u2014_Symptoms of Maids, Nuns, and Widows' Melancholy_.\n\nBecause Lodovicus Mercatus in his second book de mulier. affect. cap.\n4. and Rodericus a Castro de morb. mulier. cap. 3. lib. 2. two famous\nphysicians in Spain, Daniel Sennertus of Wittenberg lib. 1. part 2.\ncap. 13. with others, have vouchsafed in their works not long since\npublished, to write two just treatises de Melancholia virginum,\nMonialium et Viduarum, as a particular species of melancholy (which I\nhave already specified) distinct from the rest; [2650](for it much\ndiffers from that which commonly befalls men and other women, as having\none only cause proper to women alone) I may not omit in this general\nsurvey of melancholy symptoms, to set down the particular signs of such\nparties so misaffected.\nThe causes are assigned out of Hippocrates, Cleopatra, Moschion, and\nthose old Gynaeciorum Scriptores, of this feral malady, in more ancient\nmaids, widows, and barren women, ob septum transversum violatum, saith\nMercatus, by reason of the midriff or Diaphragma, heart and brain\noffended with those vicious vapours which come from menstruous blood,\ninflammationem arteriae circa dorsum, Rodericus adds, an inflammation\nof the back, which with the rest is offended by [2651]that fuliginous\nexhalation of corrupt seed, troubling the brain, heart and mind; the\nbrain, I say, not in essence, but by consent, Universa enim hujus\naffectus causa ab utero pendet, et a sanguinis menstrui malitia, for in\na word, the whole malady proceeds from that inflammation, putridity,\nblack smoky vapours, &c., from thence comes care, sorrow, and anxiety,\nobfuscation of spirits, agony, desperation, and the like, which are\nintended or remitted; si amatorius accesserit ardor, or any other\nviolent object or perturbation of mind. This melancholy may happen to\nwidows, with much care and sorrow, as frequently it doth, by reason of\na sudden alteration of their accustomed course of life, &c. To such as\nlie in childbed ob suppressam purgationem; but to nuns and more ancient\nmaids, and some barren women for the causes abovesaid, 'tis more\nfamiliar, crebrius his quam reliquis accidit, inquit Rodericus, the\nrest are not altogether excluded.\nOut of these causes Rodericus defines it with Areteus, to be angorem\nanimi, a vexation of the mind, a sudden sorrow from a small, light, or\nno occasion, [2652]with a kind of still dotage and grief of some part\nor other, head, heart, breasts, sides, back, belly, &c., with much\nsolitariness, weeping, distraction, &c., from which they are sometimes\nsuddenly delivered, because it comes and goes by fits, and is not so\npermanent as other melancholy.\nBut to leave this brief description, the most ordinary symptoms be\nthese, pulsatio juxta dorsum, a beating about the back, which is almost\nperpetual, the skin is many times rough, squalid, especially, as\nAreteus observes, about the arms, knees, and knuckles. The midriff and\nheart-strings do burn and beat very fearfully, and when this vapour or\nfume is stirred, flieth upward, the heart itself beats, is sore\ngrieved, and faints, fauces siccitate praecluduntur, ut difficulter\npossit ab uteri strangulatione decerni, like fits of the mother, Alvus\nplerisque nil reddit, aliis exiguum, acre, biliosum, lotium flavum.\nThey complain many times, saith Mercatus, of a great pain in their\nheads, about their hearts, and hypochondries, and so likewise in their\nbreasts, which are often sore, sometimes ready to swoon, their faces\nare inflamed, and red, they are dry, thirsty, suddenly hot, much\ntroubled with wind, cannot sleep, &c. And from hence proceed ferina\ndeliramenta, a brutish kind of dotage, troublesome sleep, terrible\ndreams in the night, subrusticus pudor et verecundia ignava, a foolish\nkind of bashfulness to some, perverse conceits and opinions,\n[2653]dejection of mind, much discontent, preposterous judgment. They\nare apt to loath, dislike, disdain, to be weary of every object, &c.,\neach thing almost is tedious to them, they pine away, void of counsel,\napt to weep, and tremble, timorous, fearful, sad, and out of all hope\nof better fortunes. They take delight in nothing for the time, but love\nto be alone and solitary, though that do them more harm: and thus they\nare affected so long as this vapour lasteth; but by-and-by, as pleasant\nand merry as ever they were in their lives, they sing, discourse, and\nlaugh in any good company, upon all occasions, and so by fits it takes\nthem now and then, except the malady be inveterate, and then 'tis more\nfrequent, vehement, and continuate. Many of them cannot tell how to\nexpress themselves in words, or how it holds them, what ails them, you\ncannot understand them, or well tell what to make of their sayings; so\nfar gone sometimes, so stupefied and distracted, they think themselves\nbewitched, they are in despair, aptae ad fletum, desperationem, dolores\nmammis et hypocondriis. Mercatus therefore adds, now their breasts, now\ntheir hypochondries, belly and sides, then their heart and head aches,\nnow heat, then wind, now this, now that offends, they are weary of all;\n[2654]and yet will not, cannot again tell how, where or what offends\nthem, though they be in great pain, agony, and frequently complain,\ngrieving, sighing, weeping, and discontented still, sine causa\nmanifesta, most part, yet I say they will complain, grudge, lament, and\nnot be persuaded, but that they are troubled with an evil spirit, which\nis frequent in Germany, saith Rodericus, amongst the common sort: and\nto such as are most grievously affected, (for he makes three degrees of\nthis disease in women,) they are in despair, surely forespoken or\nbewitched, and in extremity of their dotage, (weary of their lives,)\nsome of them will attempt to make away themselves. Some think they see\nvisions, confer with spirits and devils, they shall surely be damned,\nare afraid of some treachery, imminent danger, and the like, they will\nnot speak, make answer to any question, but are almost distracted, mad,\nor stupid for the time, and by fits: and thus it holds them, as they\nare more or less affected, and as the inner humour is intended or\nremitted, or by outward objects and perturbations aggravated,\nsolitariness, idleness, &c.\nMany other maladies there are incident to young women, out of that one\nand only cause above specified, many feral diseases. I will not so much\nas mention their names, melancholy alone is the subject of my present\ndiscourse, from which I will not swerve. The several cures of this\ninfirmity, concerning diet, which must be very sparing, phlebotomy,\nphysic, internal, external remedies, are at large in great variety in\n[2655] Rodericus a Castro, Sennertus, and Mercatus, which whoso will,\nas occasion serves, may make use of. But the best and surest remedy of\nall, is to see them well placed, and married to good husbands in due\ntime, hinc illae, lachrymae, that is the primary cause, and this the\nready cure, to give them content to their desires. I write not this to\npatronise any wanton, idle flirt, lascivious or light housewives, which\nare too forward many times, unruly, and apt to cast away themselves on\nhim that comes next, without all care, counsel, circumspection, and\njudgment. If religion, good discipline, honest education, wholesome\nexhortation, fair promises, fame and loss of good name cannot inhibit\nand deter such, (which to chaste and sober maids cannot choose but\navail much,) labour and exercise, strict diet, rigour and threats may\nmore opportunely be used, and are able of themselves to qualify and\ndivert an ill-disposed temperament. For seldom should you see an hired\nservant, a poor handmaid, though ancient, that is kept hard to her\nwork, and bodily labour, a coarse country wench troubled in this kind,\nbut noble virgins, nice gentlewomen, such as are solitary and idle,\nlive at ease, lead a life out of action and employment, that fare well,\nin great houses and jovial companies, ill-disposed peradventure of\nthemselves, and not willing to make any resistance, discontented\notherwise, of weak judgment, able bodies, and subject to passions,\n(grandiores virgines, saith Mercatus, steriles et viduae plerumque\nmelancholicae,) such for the most part are misaffected, and prone to\nthis disease. I do not so much pity them that may otherwise be eased,\nbut those alone that out of a strong temperament, innate constitution,\nare violently carried away with this torrent of inward humours, and\nthough very modest of themselves, sober, religious, virtuous, and well\ngiven, (as many so distressed maids are,) yet cannot make resistance,\nthese grievances will appear, this malady will take place, and now\nmanifestly show itself, and may not otherwise be helped. But where am\nI? Into what subject have I rushed? What have I to do with nuns, maids,\nvirgins, widows? I am a bachelor myself, and lead a monastic life in a\ncollege, nae ego sane ineptus qui haec dixerim,) I confess 'tis an\nindecorum, and as Pallas a virgin blushed, when Jupiter by chance spake\nof love matters in her presence, and turned away her face; me reprimam\nthough my subject necessarily require it, I will say no more.\nAnd yet I must and will say something more, add a word or two in\ngratiam virginum et viduarum, in favour of all such distressed parties,\nin commiseration of their present estate. And as I cannot choose but\ncondole their mishap that labour of this infirmity, and are destitute\nof help in this case, so must I needs inveigh against them that are in\nfault, more than manifest causes, and as bitterly tax those tyrannising\npseudopoliticians, superstitious orders, rash vows, hard-hearted\nparents, guardians, unnatural friends, allies, (call them how you\nwill,) those careless and stupid overseers, that out of worldly\nrespects, covetousness, supine negligence, their own private ends (cum\nsibi sit interim bene) can so severely reject, stubbornly neglect, and\nimpiously contemn, without all remorse and pity, the tears, sighs,\ngroans, and grievous miseries of such poor souls committed to their\ncharge. How odious and abominable are those superstitious and rash vows\nof Popish monasteries, so to bind and enforce men and women to vow\nvirginity, to lead a single life, against the laws of nature, opposite\nto religion, policy, and humanity, so to starve, to offer violence, to\nsuppress the vigour of youth, by rigorous statutes, severe laws, vain\npersuasions, to debar them of that to which by their innate temperature\nthey are so furiously inclined, urgently carried, and sometimes\nprecipitated, even irresistibly led, to the prejudice of their soul's\nhealth, and good estate of body and mind: and all for base and private\nrespects, to maintain their gross superstition, to enrich themselves\nand their territories as they falsely suppose, by hindering some\nmarriages, that the world be not full of beggars, and their parishes\npestered with orphans; stupid politicians; haeccine fieri flagilia?\nought these things so to be carried? better marry than burn, saith the\nApostle, but they are otherwise persuaded. They will by all means\nquench their neighbour's house if it be on fire, but that fire of lust\nwhich breaks out into such lamentable flames, they will not take notice\nof, their own bowels oftentimes, flesh and blood shall so rage and\nburn, and they will not see it: miserum est, saith Austin, seipsum non\nmiserescere, and they are miserable in the meantime that cannot pity\nthemselves, the common good of all, and per consequens their own\nestates. For let them but consider what fearful maladies, feral\ndiseases, gross inconveniences, come to both sexes by this enforced\ntemperance, it troubles me to think of, much more to relate those\nfrequent abortions and murdering of infants in their nunneries (read\n[2656]Kemnitius and others), and notorious fornications, those\nSpintrias, Tribadas, Ambubeias, &c., those rapes, incests, adulteries,\nmastuprations, sodomies, buggeries of monks and friars. See Bale's\nvisitation of abbeys, [2657]Mercurialis, Rodericus a Castro, Peter\nForestus, and divers physicians; I know their ordinary apologies and\nexcuses for these things, sed viderint Politici, Medici, Theologi, I\nshall more opportunely meet with them [2658]elsewhere.\n[2659]Illius viduae, aut patronum Virginis hujus,\nNe me forte putes, verbum non amplius addam.\n\n\nMEMB. III.\n\n_Immediate cause of these precedent Symptoms_.\n\nTo give some satisfaction to melancholy men that are troubled with\nthese symptoms, a better means in my judgment cannot be taken, than to\nshow them the causes whence they proceed; not from devils as they\nsuppose, or that they are bewitched or forsaken of God, hear or see,\n&c. as many of them think, but from natural and inward causes, that so\nknowing them, they may better avoid the effects, or at least endure\nthem with more patience. The most grievous and common symptoms are fear\nand sorrow, and that without a cause to the wisest and discreetest men,\nin this malady not to be avoided. The reason why they are so, Aetius\ndiscusseth at large, Tetrabib. 2. 2. in his first problem out of Galen,\nlib. 2. de causis sympt. 1. For Galen imputeth all to the cold that is\nblack, and thinks that the spirits being darkened, and the substance of\nthe brain cloudy and dark, all the objects thereof appear terrible, and\nthe [2660]mind itself, by those dark, obscure, gross fumes, ascending\nfrom black humours, is in continual darkness, fear, and sorrow; divers\nterrible monstrous fictions in a thousand shapes and apparitions occur,\nwith violent passions, by which the brain and fantasy are troubled and\neclipsed. [2661]Fracastorius, lib. 2. de intellect, will have cold to\nbe the cause of fear and sorrow; for such as are cold are ill-disposed\nto mirth, dull, and heavy, by nature solitary, silent; and not for any\ninward darkness (as physicians think) for many melancholy men dare\nboldly be, continue, and walk in the dark, and delight in it: solum\nfrigidi timidi: if they be hot, they are merry; and the more hot, the\nmore furious, and void of fear, as we see in madmen; but this reason\nholds not, for then no melancholy, proceeding from choler adust, should\nfear. [2662]Averroes scoffs at Galen for his reasons, and brings five\narguments to repel them: so doth Herc. de Saxonia, Tract. de Melanch.\ncap. 3. assigning other causes, which are copiously censured and\nconfuted by Aelianus Montaltus, cap. 5 and 6. Lod. Mercatus de Inter.\nmorb. cur. lib. 1. cap. 17. Altomarus, cap. 7. de mel. Guianerius,\ntract. 15. c. 1. Bright cap. 37. Laurentius, cap. 5. Valesius, med.\ncont. lib. 5, con. 1. [2663]Distemperature, they conclude, makes black\njuice, blackness obscures the spirits, the spirits obscured, cause fear\nand sorrow. Laurentius, cap. 13. supposeth these black fumes offend\nspecially the diaphragma or midriff, and so per consequens the mind,\nwhich is obscured as [2664]the sun by a cloud. To this opinion of\nGalen, almost all the Greeks and Arabians subscribe, the Latins new and\nold, internae, tenebrae offuscant animum, ut externae nocent pueris, as\nchildren are affrighted in the dark, so are melancholy men at all\ntimes, [2665]as having the inward cause with them, and still carrying\nit about. Which black vapours, whether they proceed from the black\nblood about the heart, as T. W. Jes. thinks in his treatise of the\npassions of the mind, or stomach, spleen, midriff, or all the\nmisaffected parts together, it boots not, they keep the mind in a\nperpetual dungeon, and oppress it with continual fears, anxieties,\nsorrows, &c. It is an ordinary thing for such as are sound to laugh at\nthis dejected pusillanimity, and those other symptoms of melancholy, to\nmake themselves merry with them, and to wonder at such, as toys and\ntrifles, which may be resisted and withstood, if they will themselves:\nbut let him that so wonders, consider with himself, that if a man\nshould tell him on a sudden, some of his especial friends were dead,\ncould he choose but grieve? Or set him upon a steep rock, where he\nshould be in danger to be precipitated, could he be secure? His heart\nwould tremble for fear, and his head be giddy. P. Byaras, Tract. de\npest. gives instance (as I have said) [2666]and put case (saith he) in\none that walks upon a plank, if it lie on the ground, he can safely do\nit: but if the same plank be laid over some deep water, instead of a\nbridge, he is vehemently moved, and 'tis nothing but his imagination,\nforma cadendi impressa, to which his other members and faculties obey.\nYea, but you infer, that such men have a just cause to fear, a true\nobject of fear; so have melancholy men an inward cause, a perpetual\nfume and darkness, causing fear, grief, suspicion, which they carry\nwith them, an object which cannot be removed; but sticks as close, and\nis as inseparable as a shadow to a body, and who can expel or overrun\nhis shadow? Remove heat of the liver, a cold stomach, weak spleen:\nremove those adust humours and vapours arising from them, black blood\nfrom the heart, all outward perturbations, take away the cause, and\nthen bid them not grieve nor fear, or be heavy, dull, lumpish,\notherwise counsel can do little good; you may as well bid him that is\nsick of an ague not to be a dry; or him that is wounded not to feel\npain.\nSuspicion follows fear and sorrow at heels, arising out of the same\nfountain, so thinks [2667]Fracastorius, that fear is the cause of\nsuspicion, and still they suspect some treachery, or some secret\nmachination to be framed against them, still they distrust.\nRestlessness proceeds from the same spring, variety of fumes make them\nlike and dislike. Solitariness, avoiding of light, that they are weary\nof their lives, hate the world, arise from the same causes, for their\nspirits and humours are opposite to light, fear makes them avoid\ncompany, and absent themselves, lest they should be misused, hissed at,\nor overshoot themselves, which still they suspect. They are prone to\nvenery by reason of wind. Angry, waspish, and fretting still, out of\nabundance of choler, which causeth fearful dreams and violent\nperturbations to them, both sleeping and waking: That they suppose they\nhave no heads, fly, sink, they are pots, glasses, &c. is wind in their\nheads. [2668]Herc. de Saxonia doth ascribe this to the several motions\nin the animal spirits, their dilation, contraction, confusion,\nalteration, tenebrosity, hot or cold distemperature, excluding all\nmaterial humours. [2669]Fracastorius accounts it a thing worthy of\ninquisition, why they should entertain such false conceits, as that\nthey have horns, great noses, that they are birds, beasts, &c., why\nthey should think themselves kings, lords, cardinals. For the first,\n[2670] Fracastorius gives two reasons: One is the disposition of the\nbody; the other, the occasion of the fantasy, as if their eyes be\npurblind, their ears sing, by reason of some cold and rheum, &c. To the\nsecond, Laurentius answers, the imagination inwardly or outwardly\nmoved, represents to the understanding, not enticements only, to favour\nthe passion or dislike, but a very intensive pleasure follows the\npassion or displeasure, and the will and reason are captivated by\ndelighting in it.\nWhy students and lovers are so often melancholy and mad, the\nphilosopher of [2671]Conimbra assigns this reason, because by a\nvehement and continual meditation of that wherewith they are affected,\nthey fetch up the spirits into the brain, and with the heat brought\nwith them, they incend it beyond measure: and the cells of the inner\nsenses dissolve their temperature, which being dissolved, they cannot\nperform their offices as they ought.\nWhy melancholy men are witty, which Aristotle hath long since\nmaintained in his problems; and that [2672]all learned men, famous\nphilosophers, and lawgivers, ad unum fere omnes melancholici, have\nstill been melancholy, is a problem much controverted. Jason Pratensis\nwill have it understood of natural melancholy, which opinion Melancthon\ninclines to, in his book de Anima, and Marcilius Ficinus de san. tuend.\nlib. 1. cap. 5. but not simple, for that makes men stupid, heavy, dull,\nbeing cold and dry, fearful, fools, and solitary, but mixed with the\nother humours, phlegm only excepted; and they not adust, [2673]but so\nmixed as that blood he half, with little or no adustion, that they be\nneither too hot nor too cold. Aponensis, cited by Melancthon, thinks it\nproceeds from melancholy adust, excluding all natural melancholy as too\ncold. Laurentius condemns his tenet, because adustion of humours makes\nmen mad, as lime burns when water is cast on it. It must be mixed with\nblood, and somewhat adust, and so that old aphorism of Aristotle may be\nverified, Nullum magnum ingenium sine mixtura dementiae, no excellent\nwit without a mixture of madness. Fracastorius shall decide the\ncontroversy, [2674]phlegmatic are dull: sanguine lively, pleasant,\nacceptable, and merry, but not witty; choleric are too swift in motion,\nand furious, impatient of contemplation, deceitful wits: melancholy men\nhave the most excellent wits, but not all; this humour may be hot or\ncold, thick, or thin; if too hot, they are furious and mad: if too\ncold, dull, stupid, timorous, and sad: if temperate, excellent, rather\ninclining to that extreme of heat, than cold. This sentence of his will\nagree with that of Heraclitus, a dry light makes a wise mind, temperate\nheat and dryness are the chief causes of a good wit; therefore, saith\nAelian, an elephant is the wisest of all brute beasts, because his\nbrain is driest, et ob atrae, bilis capiam: this reason Cardan\napproves, subtil. l. 12. Jo. Baptista Silvaticus, a physician of Milan,\nin his first controversy, hath copiously handled this question:\nRulandus in his problems, Caelius Rhodiginus, lib. 17. Valleriola 6to.\nnarrat. med. Herc. de Saxonia, Tract. posth. de mel. cap. 3. Lodovicus\nMercatus, de inter. morb. cur. lib. cap. 17. Baptista Porta, Physiog.\nlib. 1. c. 13. and many others.\nWeeping, sighing, laughing, itching, trembling, sweating, blushing,\nhearing and seeing strange noises, visions, wind, crudity, are motions\nof the body, depending upon these precedent motions of the mind:\nneither are tears, affections, but actions (as Scaliger holds)\n[2675]the voice of such as are afraid, trembles, because the heart is\nshaken (Conimb. prob. 6. sec. 3. de som.) why they stutter or falter in\ntheir speech, Mercurialis and Montaltus, cap. 17. give like reasons out\nof Hippocrates, [2676]dryness, which makes the nerves of the tongue\ntorpid. Fast speaking (which is a symptom of some few) Aetius will have\ncaused [2677] from abundance of wind, and swiftness of imagination:\n[2678]baldness comes from excess of dryness, hirsuteness from a dry\ntemperature. The cause of much waking in a dry brain, continual\nmeditation, discontent, fears and cares, that suffer not the mind to be\nat rest, incontinency is from wind, and a hot liver, Montanus, cons.\n26. Rumbling in the guts is caused from wind, and wind from ill\nconcoction, weakness of natural heat, or a distempered heat and cold;\n[2679]Palpitation of the heart from vapours, heaviness and aching from\nthe same cause. That the belly is hard, wind is a cause, and of that\nleaping in many parts. Redness of the face, and itching, as if they\nwere flea-bitten, or stung with pismires, from a sharp subtle wind.\n[2680]Cold sweat from vapours arising from the hypochondries, which\npitch upon the skin; leanness for want of good nourishment. Why their\nappetite is so great, [2681]Aetius answers: Os ventris frigescit, cold\nin those inner parts, cold belly, and hot liver, causeth crudity, and\nintention proceeds from perturbations, [2682]our souls for want of\nspirits cannot attend exactly to so many intentive operations, being\nexhaust, and overswayed by passion, she cannot consider the reasons\nwhich may dissuade her from such affections.\n[2683]Bashfulness and blushing, is a passion proper to men alone, and\nis not only caused for [2684]some shame and ignominy, or that they are\nguilty unto themselves of some foul fact committed, but as\n[2685]Fracastorius well determines, ob defectum proprium, et timorem,\nfrom fear, and a conceit of our defects; the face labours and is\ntroubled at his presence that sees our defects, and nature willing to\nhelp, sends thither heat, heat draws the subtlest blood, and so we\nblush. They that are bold, arrogant, and careless, seldom or never\nblush, but such as are fearful. Anthonius Lodovicus, in his book de\npudore, will have this subtle blood to arise in the face, not so much\nfor the reverence of our betters in presence, [2686]but for joy and\npleasure, or if anything at unawares shall pass from us, a sudden\naccident, occurse, or meeting: (which Disarius in [2687] Macrobius\nconfirms) any object heard or seen, for blind men never blush, as\nDandinus observes, the night and darkness make men impudent. Or that we\nbe staid before our betters, or in company we like not, or if anything\nmolest and offend us, erubescentia turns to rubor, blushing to a\ncontinuate redness. [2688]Sometimes the extremity of the ears tingle,\nand are red, sometimes the whole face, Etsi nihil vitiosum commiseris,\nas Lodovicus holds: though Aristotle is of opinion, omnis pudor ex\nvitio commisso, all shame for some offence. But we find otherwise, it\nmay as well proceed [2689]from fear, from force and inexperience, (so\n[2690]Dandinus holds) as vice; a hot liver, saith Duretus (notis in\nHollerium:) from a hot brain, from wind, the lungs heated, or after\ndrinking of wine, strong drink, perturbations, &c.\nLaughter what it is, saith [2691]Tully, how caused, where, and so\nsuddenly breaks out, that desirous to stay it, we cannot, how it comes\nto possess and stir our face, veins, eyes, countenance, mouth, sides,\nlet Democritus determine. The cause that it often affects melancholy\nmen so much, is given by Gomesius, lib. 3. de sale genial. cap. 18.\nabundance of pleasant vapours, which, in sanguine melancholy\nespecially, break from the heart, [2692]and tickle the midriff, because\nit is transverse and full of nerves: by which titillation the sense\nbeing moved, and arteries distended, or pulled, the spirits from thence\nmove and possess the sides, veins, countenance, eyes. See more in\nJossius de risu et fletu, Vives 3 de Anima. Tears, as Scaliger defines,\nproceed from grief and pity, [2693]or from the heating of a moist\nbrain, for a dry cannot weep.\nThat they see and hear so many phantasms, chimeras, noises, visions,\n&c. as Fienus hath discoursed at large in his book of imagination, and\n[2694] Lavater de spectris, part. 1. cap. 2. 3. 4. their corrupt\nphantasy makes them see and hear that which indeed is neither heard nor\nseen, Qui multum jejunant, aut noctes ducunt insomnes, they that much\nfast, or want sleep, as melancholy or sick men commonly do, see\nvisions, or such as are weak-sighted, very timorous by nature, mad,\ndistracted, or earnestly seek. Sabini quod volunt somniant, as the\nsaying is, they dream of that they desire. Like Sarmiento the Spaniard,\nwho when he was sent to discover the straits of Magellan, and confine\nplaces, by the Prorex of Peru, standing on the top of a hill,\nAmaenissimam planitiem despicere sibi visus fuit, aedificia magnifica,\nquamplurimos Pagos, alias Turres, splendida Templa, and brave cities,\nbuilt like ours in Europe, not, saith mine [2695]author, that there was\nany such thing, but that he was vanissimus et nimis credulus, and would\nfain have had it so. Or as [2696]Lod. Mercatus proves, by reason of\ninward vapours, and humours from blood, choler, &c. diversely mixed,\nthey apprehend and see outwardly, as they suppose, divers images, which\nindeed are not. As they that drink wine think all runs round, when it\nis in their own brain; so is it with these men, the fault and cause is\ninward, as Galen affirms, [2697]mad men and such as are near death,\nquas extra se videre putant Imagines, intra oculos habent, 'tis in\ntheir brain, which seems to be before them; the brain as a concave\nglass reflects solid bodies. Senes etiam decrepiti cerebrum habent\nconcavum et aridum, ut imaginentur se videre (saith [2698]Boissardus)\nquae non sunt, old men are too frequently mistaken and dote in like\ncase: or as he that looketh through a piece of red glass, judgeth\neverything he sees to be red; corrupt vapours mounting from the body to\nthe head, and distilling again from thence to the eyes, when they have\nmingled themselves with the watery crystal which receiveth the shadows\nof things to be seen, make all things appear of the same colour, which\nremains in the humour that overspreads our sight, as to melancholy men\nall is black, to phlegmatic all white, &c. Or else as before the organs\ncorrupt by a corrupt phantasy, as Lemnius, lib. 1. cap. 16. well\nquotes, [2699]cause a great agitation of spirits, and humours, which\nwander to and fro in all the creeks of the brain, and cause such\napparitions before their eyes. One thinks he reads something written in\nthe moon, as Pythagoras is said to have done of old, another smells\nbrimstone, hears Cerberus bark: Orestes now mad supposed he saw the\nfuries tormenting him, and his mother still ready to run upon him,\n[2700]O mater obsecro noli me persequi\nHis furiis, aspectu anguineis, horribilibus,\nEcce ecce me invadunt, in me jam ruunt;\n\nbut Electra told him thus raving in his mad fit, he saw no such sights\nat all, it was but his crazed imagination.\n[2701]Quiesce, quiesce miser in linteis tuis,\nNon cernis etenim quae videre te putas.\n\nSo Pentheus (in Bacchis Euripidis) saw two suns, two Thebes, his brain\nalone was troubled. Sickness is an ordinary cause of such sights.\nCardan, subtil. 8. Mens aegra laboribus et jejuniis fracta, facit eos\nvidere, audire, &c. And, Osiander beheld strange visions, and Alexander\nab Alexandro both, in their sickness, which he relates de rerum\nvarietat. lib. 8. cap. 44. Albategnius that noble Arabian, on his\ndeath-bed, saw a ship ascending and descending, which Fracastorius\nrecords of his friend Baptista Tirrianus. Weak sight and a vain\npersuasion withal, may effect as much, and second causes concurring, as\nan oar in water makes a refraction, and seems bigger, bended double,\n&c. The thickness of the air may cause such effects, or any object not\nwell-discerned in the dark, fear and phantasy will suspect to be a\nghost, a devil, &c. [2702]Quod nimis miseri timent, hoc facile credunt,\nwe are apt to believe, and mistake in such cases. Marcellus Donatus,\nlib. 2. cap. 1. brings in a story out of Aristotle, of one Antepharon\nwhich likely saw, wheresoever he was, his own image in the air, as in a\nglass. Vitellio, lib. 10. perspect. hath such another instance of a\nfamiliar acquaintance of his, that after the want of three or four\nnights sleep, as he was riding by a river side, saw another riding with\nhim, and using all such gestures as he did, but when more light\nappeared, it vanished. Eremites and anchorites have frequently such\nabsurd visions, revelations by reason of much fasting, and bad diet,\nmany are deceived by legerdemain, as Scot hath well showed in his book\nof the discovery of witchcraft, and Cardan, subtil. 18. suffites,\nperfumes, suffumigations, mixed candles, perspective glasses, and such\nnatural causes, make men look as if they were dead, or with\nhorse-heads, bull's-horns, and such like brutish shapes, the room full\nof snakes, adders, dark, light, green, red, of all colours, as you may\nperceive in Baptista Porta, Alexis, Albertus, and others, glow-worms,\nfire-drakes, meteors, Ignis fatuus, which Plinius, lib. 2. cap. 37.\ncalls Castor and Pollux, with many such that appear in moorish grounds,\nabout churchyards, moist valleys, or where battles have been fought,\nthe causes of which read in Goclenius, Velouris, Fickius, &c. such\nfears are often done, to frighten children with squibs, rotten wood,\n&c. to make folks look as if they were dead, [2703]solito majores,\nbigger, lesser, fairer, fouler, ut astantes sine capitibus videantur;\naut toti igniti, aut forma daemonum, accipe pilos canis nigri, &c.\nsaith Albertus; and so 'tis ordinary to see strange uncouth sights by\ncatoptrics: who knows not that if in a dark room, the light be admitted\nat one only little hole, and a paper or glass put upon it, the sun\nshining, will represent on the opposite wall all such objects as are\nilluminated by his rays? with concave and cylinder glasses, we may\nreflect any shape of men, devils, antics, (as magicians most part do,\nto gull a silly spectator in a dark room), we will ourselves, and that\nhanging in the air, when 'tis nothing but such an horrible image as\n[2704]Agrippa demonstrates, placed in another room. Roger Bacon of old\nis said to have represented his own image walking in the air by this\nart, though no such thing appear in his perspectives. But most part it\nis in the brain that deceives them, although I may not deny, but that\noftentimes the devil deludes them, takes his opportunity to suggest,\nand represent vain objects to melancholy men, and such as are ill\naffected. To these you may add the knavish impostures of jugglers,\nexorcists, mass-priests, and mountebanks, of whom Roger Bacon speaks,\n&c. de miraculis naturae et artis. cap. 1. [2705]they can counterfeit\nthe voices of all birds and brute beasts almost, all tones and tunes of\nmen, and speak within their throats, as if they spoke afar off, that\nthey make their auditors believe they hear spirits, and are thence much\nastonished and affrighted with it. Besides, those artificial devices to\noverhear their confessions, like that whispering place of Gloucester\n[2706]with us, or like the duke's place at Mantua in Italy, where the\nsound is reverberated by a concave wall; a reason of which Blancanus in\nhis Echometria gives, and mathematically demonstrates.\nSo that the hearing is as frequently deluded as the sight, from the\nsame causes almost, as he that hears bells, will make them sound what\nhe list. As the fool thinketh, so the bell clinketh. Theophilus in\nGalen thought he heard music, from vapours which made his ears sound,\n&c. Some are deceived by echoes, some by roaring of waters, or concaves\nand reverberation of air in the ground, hollow places and walls.\n[2707]At Cadurcum, in Aquitaine, words and sentences are repeated by a\nstrange echo to the full, or whatsoever you shall play upon a musical\ninstrument, more distinctly and louder, than they are spoken at first.\nSome echoes repeat a thing spoken seven times, as at Olympus, in\nMacedonia, as Pliny relates, lib. 36. cap. 15. Some twelve times, as at\nCharenton, a village near Paris, in France. At Delphos, in Greece,\nheretofore was a miraculous echo, and so in many other places. Cardan,\nsubtil. l. 18, hath wonderful stories of such as have been deluded by\nthese echoes. Blancanus the Jesuit, in his Echometria, hath variety of\nexamples, and gives his reader full satisfaction of all such sounds by\nway of demonstration. [2708]At Barrey, an isle in the Severn mouth,\nthey seem to hear a smith's forge; so at Lipari, and those sulphureous\nisles, and many such like, which Olaus speaks of in the continent of\nScandia, and those northern countries. Cardan de rerum var. l. 15, c.\n84, mentioneth a woman, that still supposed she heard the devil call\nher, and speaking to her, she was a painter's wife in Milan: and many\nsuch illusions and voices, which proceed most part from a corrupt\nimagination.\nWhence it comes to pass, that they prophesy, speak several languages,\ntalk of astronomy, and other unknown sciences to them (of which they\nhave been ever ignorant): [2709]I have in brief touched, only this I\nwill here add, that Arculanus, Bodin. lib. 3, cap. 6, daemon. and some\nothers, [2710] hold as a manifest token that such persons are possessed\nwith the devil; so doth [2711]Hercules de Saxonia, and Apponensis, and\nfit only to be cured by a priest. But [2712]Guianerius,\n[2713]Montaltus, Pomporiatius of Padua, and Lemnius lib. 2. cap. 2,\nrefer it wholly to the ill-disposition of the [2714]humour, and that\nout of the authority of Aristotle prob. 30. 1, because such symptoms\nare cured by purging; and as by the striking of a flint fire is\nenforced, so by the vehement motion of spirits, they do elicere voces\ninauditas, compel strange speeches to be spoken: another argument he\nhath from Plato's reminiscentia, which all out as likely as that which\n[2715]Marsilius Ficinus speaks of his friend Pierleonus; by a divine\nkind of infusion he understood the secrets of nature, and tenets of\nGrecian and barbarian philosophers, before ever he heard of, saw, or\nread their works: but in this I should rather hold with Avicenna and\nhis associates, that such symptoms proceed from evil spirits, which\ntake all opportunities of humours decayed, or otherwise to pervert the\nsoul of man: and besides, the humour itself is balneum diaboli, the\ndevil's bath; and as Agrippa proves, doth entice him to seize upon\nthem.\n\n\nSECT. IV. MEMB. I.\n\n_Prognostics of Melancholy_.\n\nPrognostics, or signs of things to come, are either good or bad. If\nthis malady be not hereditary, and taken at the beginning, there is\ngood hope of cure, recens curationem non habet difficilem, saith\nAvicenna, l. 3, Fen. 1, Tract. 4, c. 18. That which is with laughter,\nof all others is most secure, gentle, and remiss, Hercules de Saxonia.\n[2716]If that evacuation of haemorrhoids, or varices, which they call\nthe water between the skin, shall happen to a melancholy man, his\nmisery is ended, Hippocrates Aphor. 6, 11. Galen l. 6, de morbis\nvulgar. com. 8, confirms the same; and to this aphorism of Hippocrates,\nall the Arabians, new and old Latins subscribe; Montaltus c. 25,\nHercules de Saxonia, Mercurialis, Vittorius Faventinus, &c. Skenkius,\nl. 1, observat. med. c. de Mania, illustrates this aphorism, with an\nexample of one Daniel Federer a coppersmith that was long melancholy,\nand in the end mad about the 27th year of his age, these varices or\nwater began to arise in his thighs, and he was freed from his madness.\nMarius the Roman was so cured, some, say, though with great pain.\nSkenkius hath some other instances of women that have been helped by\nflowing of their mouths, which before were stopped. That the opening of\nthe haemorrhoids will do as much for men, all physicians jointly\nsignify, so they be voluntary, some say, and not by compulsion. All\nmelancholy are better after a quartan; [2717]Jobertus saith, scarce any\nman hath that ague twice; but whether it free him from this malady,\n'tis a question; for many physicians ascribe all long agues for\nespecial causes, and a quartan ague amongst the rest. [2718]Rhasis\ncont. lib. 1, tract. 9. When melancholy gets out at the superficies of\nthe skin, or settles breaking out in scabs, leprosy, morphew, or is\npurged by stools, or by the urine, or that the spleen is enlarged, and\nthose varices appear, the disease is dissolved. Guianerius, cap. 5,\ntract. 15, adds dropsy, jaundice, dysentery, leprosy, as good signs, to\nthese scabs, morphews, and breaking out, and proves it out of the 6th\nof Hippocrates' Aphorisms.\nEvil prognostics on the other part. Inveterata melancholia incurabilis,\nif it be inveterate, it is [2719]incurable, a common axiom, aut\ndifficulter curabilis as they say that make the best, hardly cured.\nThis Galen witnesseth, l. 3, de loc. affect. cap. 6, [2720]be it in\nwhom it will, or from what cause soever, it is ever long, wayward,\ntedious, and hard to be cured, if once it be habituated. As Lucian said\nof the gout, she was [2721]the queen of diseases, and inexorable, may\nwe say of melancholy. Yet Paracelsus will have all diseases whatsoever\ncurable, and laughs at them which think otherwise, as T. Erastus par.\n3, objects to him; although in another place, hereditary diseases he\naccounts incurable, and by no art to be removed. [2722]Hildesheim\nspicel. 2, de mel. holds it less dangerous if only [2723]imagination be\nhurt, and not reason, [2724]the gentlest is from blood. Worse from\ncholer adust, but the worst of all from melancholy putrefied.\n[2725]Bruel esteems hypochondriacal least dangerous, and the other two\nspecies (opposite to Galen) hardest to be cured. [2726]The cure is hard\nin man, but much more difficult in women. And both men and women must\ntake notice of that saying of Montanus consil. 230, pro Abate Italo,\n[2727]This malady doth commonly accompany them to their grave;\nphysicians may ease, and it may lie hid for a time, but they cannot\nquite cure it, but it will return again more violent and sharp than at\nfirst, and that upon every small occasion or error: as in Mercury's\nweather-beaten statue, that was once all over gilt, the open parts were\nclean, yet there was in fimbriis aurum, in the chinks a remnant of\ngold: there will be some relics of melancholy left in the purest bodies\n(if once tainted) not so easily to be rooted out. [2728] Oftentimes it\ndegenerates into epilepsy, apoplexy, convulsions, and blindness: by the\nauthority of Hippocrates and Galen, [2729]all aver, if once it possess\nthe ventricles of the brain, Frambesarius, and Salust. Salvianus adds,\nif it get into the optic nerves, blindness. Mercurialis, consil. 20,\nhad a woman to his patient, that from melancholy became epileptic and\nblind. [2730]If it come from a cold cause, or so continue cold, or\nincrease, epilepsy; convulsions follow, and blindness, or else in the\nend they are moped, sottish, and in all their actions, speeches, and\ngestures, ridiculous. [2731]If it come from a hot cause, they are more\nfurious, and boisterous, and in conclusion mad. Calescentem\nmelancholiam saepius sequitur mania. [2732]If it heat and increase,\nthat is the common event, [2733]per circuitus, aut semper insanit, he\nis mad by fits, or altogether. For as [2734]Sennertus contends out of\nCrato, there is seminarius ignis in this humour, the very seeds of\nfire. If it come from melancholy natural adust, and in excess, they are\noften demoniacal, Montanus.\n[2735]Seldom this malady procures death, except (which is the greatest,\nmost grievous calamity, and the misery of all miseries,) they make away\nthemselves, which is a frequent thing, and familiar amongst them. 'Tis\n[2736]Hippocrates' observation, Galen's sentence, Etsi mortem timent,\ntamen plerumque sibi ipsis mortem consciscunt, l. 3. de locis affec.\ncap. 7. The doom of all physicians. 'Tis [2737]Rabbi Moses' Aphorism,\nthe prognosticon of Avicenna, Rhasis, Aetius, Gordonius, Valescus,\nAltomarus, Salust. Salvianus, Capivaccius, Mercatus, Hercules de\nSaxonia, Piso, Bruel, Fuchsius, all, &c.\n[2738]Et saepe usque adeo mortis formidine vitae\nPercipit infelix odium lucisque videndae,\nUt sibi consciscat maerenti pectore lethum.\n\nAnd so far forth death's terror doth affright,\nHe makes away himself, and hates the light\nTo make an end of fear and grief of heart,\nHe voluntary dies to ease his smart.\n\nIn such sort doth the torture and extremity of his misery torment him,\nthat he can take no pleasure in his life, but is in a manner enforced\nto offer violence unto himself, to be freed from his present\ninsufferable pains. So some (saith [2739]Fracastorius) in fury, but\nmost in despair, sorrow, fear, and out of the anguish and vexation of\ntheir souls, offer violence to themselves: for their life is unhappy\nand miserable. They can take no rest in the night, nor sleep, or if\nthey do slumber, fearful dreams astonish them. In the daytime they are\naffrighted still by some terrible object, and torn in pieces with\nsuspicion, fear, sorrow, discontents, cares, shame, anguish, &c. as so\nmany wild horses, that they cannot be quiet an hour, a minute of time,\nbut even against their wills they are intent, and still thinking of it,\nthey cannot forget it, it grinds their souls day and night, they are\nperpetually tormented, a burden to themselves, as Job was, they can\nneither eat, drink or sleep. Psal. cvii. 18. Their soul abhorreth all\nmeat, and they are brought to death's door, [2740]being bound in misery\nand iron: they [2741]curse their stars with Job, [2742]and day of their\nbirth, and wish for death: for as Pineda and most interpreters hold,\nJob was even melancholy to despair, and almost [2743]madness itself;\nthey murmur many times against the world, friends, allies, all mankind,\neven against God himself in the bitterness of their passion,\n[2744]vivere nolunt, mori nesciunt, live they will not, die they\ncannot. And in the midst of these squalid, ugly, and such irksome days,\nthey seek at last, finding no comfort, [2745]no remedy in this wretched\nlife, to be eased of all by death. Omnia appetunt bonum, all creatures\nseek the best, and for their good as they hope, sub specie, in show at\nleast, vel quia mori pulchrum putant (saith [2746]Hippocrates) vel quia\nputant inde se majoribus malis liberari, to be freed as they wish.\nThough many times, as Aesop's fishes, they leap from the frying-pan\ninto the fire itself, yet they hope to be eased by this means: and\ntherefore (saith Felix [2747]Platerus) after many tedious days at last,\neither by drowning, hanging, or some such fearful end, they precipitate\nor make away themselves: many lamentable examples are daily seen\namongst us: alius ante, fores se laqueo suspendit (as Seneca notes),\nalius se praecipitavit a tecto, ne dominum stomachantem audiret, alius\nne reduceretur a fuga ferrum redegit in viscera, one hangs himself\nbefore his own door,\u2014another throws himself from the house-top, to\navoid his master's anger,\u2014a third, to escape expulsion, plunges a\ndagger into his heart,\u2014so many causes there are\u2014His amor exitio est,\nfuror his\u2014love, grief, anger, madness, and shame, &c. 'Tis a common\ncalamity, [2748]a fatal end to this disease, they are condemned to a\nviolent death, by a jury of physicians, furiously disposed, carried\nheadlong by their tyrannising wills, enforced by miseries, and there\nremains no more to such persons, if that heavenly Physician, by his\nassisting grace and mercy alone do not prevent, (for no human\npersuasion or art can help) but to be their own butchers, and execute\nthemselves. Socrates his cicuta, Lucretia's dagger, Timon's halter, are\nyet to be had; Cato's knife, and Nero's sword are left behind them, as\nso many fatal engines, bequeathed to posterity, and will be used to the\nworld's end, by such distressed souls: so intolerable, insufferable,\ngrievous, and violent is their pain, [2749]so unspeakable and\ncontinuate. One day of grief is an hundred years, as Cardan observes:\n'Tis carnificina hominum, angor animi, as well saith Areteus, a plague\nof the soul, the cramp and convulsion of the soul, an epitome of hell;\nand if there be a hell upon earth, it is to be found in a melancholy\nman's heart.\nFor that deep torture may be call'd an hell,\nWhen more is felt, than one hath power to tell.\n\nYea, that which scoffing Lucian said of the gout in jest, I may truly\naffirm of melancholy in earnest.\n[2750]O triste nomen! o diis odibile\nMelancholia lacrymosa, Cocyti filia,\nTu Tartari specubus opacis edita\nErinnys, utero quam Megara suo tulit,\nEt ab uberibus aluit, cuique parvidae\nAmarulentum in os lac Alecto dedit,\nOmnes abominabilem te daemones\nProduxere in lucem, exitio mortalium. Et paulo post\nNon Jupiter ferit tale telum fulminis,\nNon ulla sic procella saevit aequoris,\nNon impetuosi tanta vis est turbinis.\nAn asperos sustineo morsus Cerberi?\nNum virus Echidnae membra mea depascitur?\nAut tunica sanie tincta Nessi sanguinis?\nIllacrymabile et immedicabile malum hoc.\n\nO sad and odious name! a name so fell,\nIs this of melancholy, brat of hell.\nThere born in hellish darkness doth it dwell,\nThe Furies brought it up, Megara's teat,\nAlecto gave it bitter milk to eat.\nAnd all conspir'd a bane to mortal men,\nTo bring this devil out of that black den.\nJupiter's thunderbolt, not storm at sea,\nNor whirlwind doth our hearts so much dismay.\nWhat? am I bit by that fierce Cerberus?\nOr stung by [2751]serpent so pestiferous?\nOr put on shirt that's dipt in Nessus' blood?\nMy pain's past cure; physic can do no good.\n\nNo torture of body like unto it, Siculi non invenere tyranni majus\ntormentum, no strappadoes, hot irons, Phalaris' bulls,\n[2752]Nec ira deum tantum, nec tela, nec hostis,\nQuantum sola noces animis illapsa.\n\nJove's wrath, nor devils can\nDo so much harm to th' soul of man.\n\nAll fears, griefs, suspicions, discontents, imbonites, insuavities are\nswallowed up, and drowned in this Euripus, this Irish sea, this ocean\nof misery, as so many small brooks; 'tis coagulum omnium aerumnarum:\nwhich [2753]Ammianus applied to his distressed Palladins. I say of our\nmelancholy man, he is the cream of human adversity, the [2754]\nquintessence, and upshot; all other diseases whatsoever, are but\nflea-bitings to melancholy in extent: 'Tis the pith of them all, [2755]\nHospitium est calamitatis; quid verbis opus est?\nQuamcunque malam rem quaeris, illic reperies:\n\nWhat need more words? 'tis calamities inn,\nWhere seek for any mischief, 'tis within;\n\nand a melancholy man is that true Prometheus, which is bound to\nCaucasus; the true Titius, whose bowels are still by a vulture devoured\n(as poets feign) for so doth [2756]Lilius Geraldus interpret it, of\nanxieties, and those griping cares, and so ought it to be understood.\nIn all other maladies, we seek for help, if a leg or an arm ache,\nthrough any distemperature or wound, or that we have an ordinary\ndisease, above all things whatsoever, we desire help and health, a\npresent recovery, if by any means possible it may be procured; we will\nfreely part with all our other fortunes, substance, endure any misery,\ndrink bitter potions, swallow those distasteful pills, suffer our\njoints to be seared, to be cut off, anything for future health: so\nsweet, so dear, so precious above all other things in this world is\nlife: 'tis that we chiefly desire, long life and happy days,\n[2757]multos da Jupiter annos, increase of years all men wish; but to a\nmelancholy man, nothing so tedious, nothing so odious; that which they\nso carefully seek to preserve [2758]he abhors, he alone; so intolerable\nare his pains; some make a question, graviores morbi corporis an animi,\nwhether the diseases of the body or mind be more grievous, but there is\nno comparison, no doubt to be made of it, multo enim saevior longeque\nest atrocior animi, quam corporis cruciatus (Lem. l. 1. c. 12.) the\ndiseases of the mind are far more grievous.\u2014Totum hic pro vulnere\ncorpus, body and soul is misaffected here, but the soul especially. So\nCardan testifies de rerum var. lib. 8. 40. [2759]Maximus Tyrius a\nPlatonist, and Plutarch, have made just volumes to prove it. [2760]Dies\nadimit aegritudinem hominibus, in other diseases there is some hope\nlikely, but these unhappy men are born to misery, past all hope of\nrecovery, incurably sick, the longer they live the worse they are, and\ndeath alone must ease them.\nAnother doubt is made by some philosophers, whether it be lawful for a\nman in such extremity of pain and grief, to make away himself: and how\nthese men that so do are to be censured. The Platonists approve of it,\nthat it is lawful in such cases, and upon a necessity; Plotinus l. de\nbeatitud. c. 7. and Socrates himself defends it, in Plato's Phaedon, if\nany man labour of an incurable disease, he may despatch himself, if it\nbe to his good. Epicurus and his followers, the cynics and stoics in\ngeneral affirm it, Epictetus and [2761]Seneca amongst the rest,\nquamcunque veram esse viam ad libertatem, any way is allowable that\nleads to liberty, [2762]let us give God thanks, that no man is\ncompelled to live against his will; [2763] quid ad hominem claustra,\ncareer, custodia? liberum ostium habet, death is always ready and at\nhand. Vides illum praecipitem locum, illud flumen, dost thou see that\nsteep place, that river, that pit, that tree, there's liberty at hand,\neffugia servitutis et doloris sunt, as that Laconian lad cast himself\nheadlong (non serviam aiebat puer) to be freed of his misery: every\nvein in thy body, if these be nimis operosi exitus, will set thee free,\nquid tua refert finem facias an accipias? there's no necessity for a\nman to live in misery. Malum est necessitati vivere; sed in necessitate\nvivere, necessitas nulla est. Ignavus qui sine causa moritur, et\nstultus qui cum dolore vivit. Idem epi. 58. Wherefore hath our mother\nthe earth brought out poisons, saith [2764]Pliny, in so great a\nquantity, but that men in distress might make away themselves? which\nkings of old had ever in a readiness, ad incerta fortunae venenum sub\ncustode promptum, Livy writes, and executioners always at hand.\nSpeusippes being sick was met by Diogenes, and carried on his slaves'\nshoulders, he made his moan to the philosopher; but I pity thee not,\nquoth Diogenes, qui cum talis vivere sustines, thou mayst be freed when\nthou wilt, meaning by death. [2765]Seneca therefore commends Cato,\nDido, and Lucretia, for their generous courage in so doing, and others\nthat voluntarily die, to avoid a greater mischief, to free themselves\nfrom misery, to save their honour, or vindicate their good name, as\nCleopatra did, as Sophonisba, Syphax's wife did, Hannibal did, as\nJunius Brutus, as Vibius Virus, and those Campanian senators in Livy\n(Dec. 3. lib. 6.) to escape the Roman tyranny, that poisoned\nthemselves. Themistocles drank bull's blood, rather than he would fight\nagainst his country, and Demosthenes chose rather to drink poison,\nPublius Crassi filius, Censorius and Plancus, those heroical Romans to\nmake away themselves, than to fall into their enemies' hands. How many\nmyriads besides in all ages might I remember, qui sibi lethum Insontes\npepperere manu, &c. [2766]Rhasis in the Maccabees is magnified for it,\nSamson's death approved. So did Saul and Jonas sin, and many worthy men\nand women, quorum memoria celebratur in Ecclesia, saith\n[2767]Leminchus, for killing themselves to save their chastity and\nhonour, when Rome was taken, as Austin instances, l. 1. de Civit. Dei,\ncap. 16. Jerome vindicateth the same in Ionam and Ambrose, l. 3. de\nvirginitate commendeth Pelagia for so doing. Eusebius, lib. 8. cap. 15.\nadmires a Roman matron for the same fact to save herself from the lust\nof Maxentius the Tyrant. Adelhelmus, abbot of Malmesbury, calls them\nBeatas virgines quae sic, &c. Titus Pomponius Atticus, that wise,\ndiscreet, renowned Roman senator, Tully's dear friend, when he had been\nlong sick, as he supposed, of an incurable disease, vitamque produceret\nad augendos dolores, sine spe salutis, was resolved voluntarily by\nfamine to despatch himself to be rid of his pain; and when as Agrippa,\nand the rest of his weeping friends earnestly besought him, osculantes\nobsecrarent ne id quod natura cogeret, ipse acceleraret, not to offer\nviolence to himself, with a settled resolution he desired again they\nwould approve of his good intent, and not seek to dehort him from it:\nand so constantly died, precesque eorum taciturna sua obstinatione\ndepressit. Even so did Corellius Rufus, another grave senator, by the\nrelation of Plinius Secundus, epist. lib. 1. epist. 12. famish himself\nto death; pedibus correptus cum incredibiles cruciatus et indignissima\ntormenta pateretur, a cibis omnino abstinuit; [2768]neither he nor\nHispilla his wife could divert him, but destinatus mori obstinate\nmagis, &c. die he would, and die he did. So did Lycurgus, Aristotle,\nZeno, Chrysippus, Empedocles, with myriads, &c. In wars for a man to\nrun rashly upon imminent danger, and present death, is accounted valour\nand magnanimity, [2769]to be the cause of his own, and many a\nthousand's ruin besides, to commit wilful murder in a manner, of\nhimself and others, is a glorious thing, and he shall be crowned for\nit. The [2770] Massegatae in former times, [2771]Barbiccians, and I\nknow not what nations besides, did stifle their old men, after seventy\nyears, to free them from those grievances incident to that age. So did\nthe inhabitants of the island of Choa, because their air was pure and\ngood, and the people generally long lived, antevertebant fatum suum,\npriusquam manci forent, aut imbecillitas accederet, papavere vel\ncicuta, with poppy or hemlock they prevented death. Sir Thomas More in\nhis Utopia commends voluntary death, if he be sibi aut aliis molestus,\ntroublesome to himself or others, ([2772] especially if to live be a\ntorment to him,) let him free himself with his own hands from this\ntedious life, as from a prison, or suffer himself to be freed by\nothers. [2773]And 'tis the same tenet which Laertius relates of Zeno,\nof old, Juste sapiens sibi mortem consciscit, si in acerbis doloribus\nversetur, membrorum mutilatione aut morbis aegre curandis, and which\nPlato 9. de legibus approves, if old age, poverty, ignominy, &c.\noppress, and which Fabius expresseth in effect. (Praefat. 7. Institut.)\nNemo nisi sua culpa diu dolet. It is an ordinary thing in China, (saith\nMat. Riccius the Jesuit,) [2774]if they be in despair of better\nfortunes, or tired and tortured with misery, to bereave themselves of\nlife, and many times, to spite their enemies the more, to hang at their\ndoor. Tacitus the historian, Plutarch the philosopher, much approve a\nvoluntary departure, and Aust. de civ. Dei, l. 1. c. 29. defends a\nviolent death, so that it be undertaken in a good cause, nemo sic\nmortuus, qui non fuerat aliquando moriturus; quid autem interest, quo\nmortis genere vita ista finiatur, quando ille cui finitur, iterum mori\nnon cogitur? &c. [2775]no man so voluntarily dies, but volens nolens,\nhe must die at last, and our life is subject to innumerable casualties,\nwho knows when they may happen, utrum satius est unam perpeti moriendo,\nan omnes timere vivendo, [2776] rather suffer one, than fear all. Death\nis better than a bitter life, Eccl. xxx. 17. [2777]and a harder choice\nto live in fear, than by once dying, to be freed from all. Theombrotus\nAmbraciotes persuaded I know not how many hundreds of his auditors, by\na luculent oration he made of the miseries of this, and happiness of\nthat other life, to precipitate themselves. And having read Plato's\ndivine tract de anima, for example's sake led the way first. That neat\nepigram of Callimachus will tell you as much,\n\n[2778]Jamque vale Soli cum diceret Ambrociotes,\nIn Stygios fertur desiluisse lacus,\n\nMorte nihil dignum passus: sed forte Platonis\nDivini eximum de nece legit opus.\n\n[2779]Calenus and his Indians hated of old to die a natural death: the\nCircumcellians and Donatists, loathing life, compelled others to make\nthem away, with many such: [2780]but these are false and pagan\npositions, profane stoical paradoxes, wicked examples, it boots not\nwhat heathen philosophers determine in this kind, they are impious,\nabominable, and upon a wrong ground. No evil is to be done that good\nmay come of it; reclamat Christus, reclamat Scriptura, God, and all\ngood men are [2781]against it: He that stabs another, can kill his\nbody; but he that stabs himself, kills his own soul. [2782]Male\nmeretur, qui dat mendico, quod edat; nam et illud quod dat, perit; et\nilli producit vitam ad miseriam: he that gives a beggar an alms (as\nthat comical poet said) doth ill, because he doth but prolong his\nmiseries. But Lactantius l. 6. c. 7. de vero cultu, calls it a\ndetestable opinion, and fully confutes it, lib. 3. de sap. cap. 18. and\nS. Austin, epist. 52. ad Macedonium, cap. 61. ad Dulcitium Tribunum: so\ndoth Hierom to Marcella of Blesilla's death, Non recipio tales animas,\n&c., he calls such men martyres stultae Philosophiae: so doth Cyprian\nde duplici martyrio; Si qui sic moriantur, aut infirmitas, aut ambitio,\naut dementia cogit eos; 'tis mere madness so to do, [2783]furore est ne\nmoriare mori. To this effect writes Arist. 3. Ethic. Lipsius Manuduc.\nad Stoicam Philosophiaem lib. 3. dissertat. 23. but it needs no\nconfutation. This only let me add, that in some cases, those [2784]hard\ncensures of such as offer violence to their own persons, or in some\ndesperate fit to others, which sometimes they do, by stabbing,\nslashing, &c. are to be mitigated, as in such as are mad, beside\nthemselves for the time, or found to have been long melancholy, and\nthat in extremity, they know not what they do, deprived of reason,\njudgment, all, [2785]as a ship that is void of a pilot, must needs\nimpinge upon the next rock or sands, and suffer shipwreck. [2786]P.\nForestus hath a story of two melancholy brethren, that made away\nthemselves, and for so foul a fact, were accordingly censured to be\ninfamously buried, as in such cases they use: to terrify others, as it\ndid the Milesian virgins of old; but upon farther examination of their\nmisery and madness, the censure was [2787]revoked, and they were\nsolemnly interred, as Saul was by David, 2 Sam. ii. 4. and Seneca well\nadviseth, Irascere interfectori, sed miserere interfecti; be justly\noffended with him as he was a murderer, but pity him now as a dead man.\nThus of their goods and bodies we can dispose; but what shall become of\ntheir souls, God alone can tell; his mercy may come inter pontem et\nfontem, inter gladium et jugulum, betwixt the bridge and the brook, the\nknife and the throat. Quod cuiquam contigit, quivis potest: Who knows\nhow he may be tempted? It is his case, it may be thine: [2788]Quae sua\nsors hodie est, eras fore vestra potest. We ought not to be so rash and\nrigorous in our censures, as some are; charity will judge and hope the\nbest: God be merciful unto us all.\n\n\nTHE SYNOPSIS OF THE SECOND PARTITION.\n\nCure of melancholy is either\n\nSect 1. General to all, which contains\n\nUnlawful means forbidden,\n\nMemb. 1. From the devil, magicians, witches, &c., by charms, spells,\nincantations, &c.\n\nQuest. 1. Whether they can cure this, or other such like diseases?\n\nQuest. 2. Whether, if they can so cure, it be lawful to seek to them\nfor help?\n\n\n\n\n\nor Lawful means, which are\n\nMemb. 2. Immediately from God, a Jove principium by prayer &c.\n\nMemb. 3. Quest. 1. Whether saints and their relics can help this\ninfirmity?\n\nQuest. 2. Whether it be lawful to sue to them for aid.\n\n\n\nor Memb. 4. Mediately by Nature which concerns and works by\n\nSubsect. 1. Physician, in whom is required science, confidence,\nhonesty, &c.\n\nSubsect. 2. Patient, in whom is required obedience, constancy,\nwillingness, patience, confidence, bounty, &c., not to practise on\nhimself.\n\nSubsect. 3. Physic, which consists of\n\nDietetical \u2648\n\nPharmaceutical \u2649\n\nChirurgical \u264a\n\n\n\n\n\n\n\n\n\nor Particular to the three distinct species, \u264b \u264c \u264d\n\n\u2648 Sect. 2. Dietetical, which consists in reforming those six\nnon-natural things, as in\n\nDiet rectified 1. Memb.\n\nMatter and quality 1 Subs.\n\nSuch meats as are easy of digestion, well-dressed, hot, sod, &c.,\nyoung, moist, of good nourishment, &c.\n\nBread of pure wheat, well-baked.\n\nWater clear from the fountain.\n\nWine and drink not too strong, &c.\n\nFlesh\n\nMountain birds, partridge, pheasant, quails, &c. Hen, capon, mutton,\nveal, kid, rabbit, &c.\n\n\n\nFish\n\nThat live in gravelly waters, as pike, perch, trout, sea-fish, solid,\nwhite, &c.\n\n\n\nHerbs\n\nBorage, bugloss, balm, succory, endive, violets, in broth, not raw, &c.\n\n\nFruits and roots.\n\nRaisins of the sun, apples corrected for wind, oranges, &c., parsnips,\npotatoes, &c.\n\n\n\n\n\nor Subs. 2. Quantity.\n\nAt seasonable and unusual times of repast, in good order, not before\nthe first be concocted, sparing, not overmuch of one dish.\n\n\n\n\n\nMemb. 2. Rectification of retention and evacuation, as costiveness,\nvenery, bleeding at nose, months stopped, baths, &c.\n\nMemb. 3. Air rectified, with a digression of the air\n\nNaturally in the choice and site of our country, dwelling-place, to be\nhot and moist, light, wholesome, pleasant &c.\n\nArtificially, by often change of air, avoiding winds, fogs, tempests,\nopening windows, perfumes, &c.\n\n\n\nMemb. 4. Exercise\n\nOf body and mind, but moderate, as hawking, hunting, riding, shooting,\nbowling, fishing, fowling, walking in fair fields, galleries, tennis,\nbar.\n\nOf mind, as chess, cards, tables &c., to see plays, masks, &c., serious\nstudies, business, all honest recreations.\n\n\n\nMemb. 5. Rectification of waking and terrible dreams, &c.\n\nMemb. 6. Rectification of passions and perturbations of the mind. \u264e\n\nMemb. 6. Passions and perturbations of the mind rectified.\n\nFrom himself\n\nSubsect. 1. By using all good means of help, confessing to a friend,\n&c.\n\nAvoiding all occasions of his infirmity.\n\nNot giving way to passions, but resisting to his utmost.\n\n\nor from his friends.\n\nSubsect. 2. By fair and foul means, counsel, comfort, good persuasion,\nwitty devices, fictions, and, if it be possible, to satisfy his mind.\n\nSubsect. 3. Music of all sorts aptly applied.\n\nSubsect. 4. Mirth and merry company.\nSect. 3. A consolatory digression, containing remedies to all\ndiscontents and passions of the mind.\n\nMemb. 1. General discontents and grievances satisfied.\n\nMemb. 2. Particular discontents, as deformity of body, sickness,\nbaseness of birth, &c.\n\nMemb. 3. Poverty and want, such calamites and adversities.\n\nMemb. 4. Against servitude, loss of liberty, imprisonment, banishment,\n&c.\n\nMemb. 5. Against vain fears, sorrows for death of friends, or\notherwise.\n\nMemb. 6. Against envy, livor, hatred, malice, emulation, ambition, and\nself-love, &c.\n\nMemb. 7. Against repulses, abuses, injuries, contempts, disgraces,\ncontumelies, slanders, and scoffs, &c.\n\nMemb. 8. Against all other grievous and ordinary symptoms of this\ndisease of melancholy.\n\n\n\n\n\n\u2649 Sect. 4. Pharmaceutics, or Physic which cureth with medicines, with a\ndigression of this kind of physic, is either Memb. 1. Subsect. 1.\n\nGeneral to all\n\nAlterative\n\nSimples altering melancholy, with a digression of exotic simples 2.\nSubs.\n\nHerbs. 3. Subs.\n\nTo the heart; borage, bugloss, scorzonera, &c.\n\nTo the head; balm, hops, nenuphar, &c.\n\nLiver; eupatory, artemisia, &c.\n\nStomach; wormwood, centaury, pennyroyal.\n\nSpleen; ceterache, ash, tamarisk.\n\nTo Purify the blood; endive, succory, &c.\n\nAgainst wind; origan, fennel, aniseed, &c.\n\n\n\n4. Subs Precious stones; as smaragdes, chelidonies, &c. Minerals;\n\n\n\nor compounds altering melancholy, with a digression of compounds. 5.\nSubs.\n\nInwardly taken\n\nLiquid\n\nfluid\n\nWines; as of hellebore, bugloss, tamarisk, &c.\n\nSyrups of borage, bugloss, hops, epithyme, endive, succory, &c.\n\n\n\nor consisting.\n\nConserves of violets, maidenhair, borage, bugloss, roses, &c.\n\nConfections; treacle, mithridate, eclegms or linctures.\n\n\n\n\n\nor solid, as those aromatical confections.\n\nhot\n\nDiambra, dianthos.\n\nDiamargaritum calidum.\n\nDiamoscum dulce.\n\nElectuarium de gemmis.\n\nLaetificans Galeni et Rhasis.\n\n\n\nor cold\n\nDiamargaritum frigidum.\n\nDiarrhodon abbatis.\n\nDiacorolli, diacodium with their tables.\n\nCondites of all sorts, &c.\n\n\n\n\n\n\n\nor Outwardly used, as\n\nOils of camomile, violets, roses, &c.\n\nOintments, alablastritum, populeum, &c.\n\nLiniments, plasters, cerotes, cataplasms, frontals, fomentations,\nepithymes, sacks, bags, odoraments, posies, &c.\n\n\n\n\n\n\n\nor Purging \u263e\n\n\n\nor Particular to three distinct species, \u264b \u264c \u264d.\n\nMedicines purging melancholy are either Memb. 2.\n\nSimples purging melancholy\n\n1. Subs. Upward, as vomits\n\nAsrabecca, laurel, white hellebore, scilla, or sea-onion, antimony,\ntobacco\n\n\n\nor Downward. 2. Subs.\n\nMore gentle; as senna, epithyme, polypody, mirobalanes, fumitory, &c.\n\nStronger; aloes, lapis Armenus, lapis lazuli, black hellebore.\n\n\n\n\n\nor 3. Subs. Compounds purging melancholy\n\nSuperior parts\n\nMouth\n\nswallowed\n\nLiquid, as potions, juleps, syrups, wine of hellebore, bugloss, &c.\n\nSolid, as lapis Armenus, and lazuli, pills of Indie, pills of fumitory,\n&c.\n\nElectuaries, diasena, confection of hamech, hierologladium, &c.\n\n\n\nor Not swallowed, as gargarisms, masticatories, &c.\n\n\n\nor Nostrils, sneezing powders, odoraments, perfumes, &c.\n\n\n\nor Inferior parts, as clysters strong and weak, and suppositories of\nCastilian soap, honey boiled, &c.\n\n\n\n\u264a Chirurgical physic, which consists of Memb. 3.\n\nPhlebotomy, to all parts almost, and all the distinct species.\n\nWith knife, horseleeches.\n\nCupping-glasses.\n\nCauteries, and searing with hot irons, boring.\n\nDropax and sinapismus.\n\nIssues to several parts, and upon several occasions.\n\n\u264b Sect. 5. Cure of head-melancholy. Memb. 1.\n\n1. Subsect. Moderate diet, meat of good juice, moistening, easy of\ndigestion.\n\nGood air.\n\nSleep more than ordinary.\n\nExcrements daily to be voided by art or nature.\n\nExercise of body and mind not too violent, or too remiss, passions of\nthe mind, and perturbations to be avoided.\n\nSubsect. 2. Bloodletting, if there be need, or that the blood be\ncorrupt, in the arm, forehead, &c., or with cupping-glasses.\n\nSubsect. 3. Preparatives and purgers.\n\nPreparatives; as syrup of borage, bugloss, epithyme, hops, with their\ndistilled waters, &c.\n\nPurgers; as Montanus, and Matthiolus _helleborismus, Quercetanus_,\nsyrup of hellebore, extract of hellebore, pulvis Hali, antimony\nprepared, _Rulandi aqua mirabilis_; which are used, if gentler\nmedicines will not take place, with Arnoldus, _vinum buglossatum_,\nsenna, cassia, mirobalanes, _aurum potabile_, or before Hamech, Pil.\nIndae, Hiera, Pil. de lap. Armeno, lazuli.\n\n\n\nSubsect. 4. Averters.\n\nCardan's nettles, frictions, clysters, suppositories, sneezings,\nmasticatories, nasals, cupping-glasses.\n\nTo open the haemorrhoids with horseleeches, to apply horseleeches to\nthe forehead without scarification, to the shoulders, thighs.\n\nIssues, boring, cauteries, hot irons in the suture of the crown.\n\n\n\nSubsect. 5. Cordials, resolvers, hinderers.\n\nA cup of wine or strong drink.\n\nBezars stone, amber, spice.\n\nConserves of borage, bugloss, roses, fumitory.\n\nConfection of Alchermes.\n\n_Electuarium laetificans Galeni et Rhasis_, &c.\n\n_Diamargaritum frig. diaboraginatum_, &c.\n\n\n\nSubsect. 6. Correctors of accidents, as,\n\nOdoraments of roses, violets.\n\nIrrigations of the head, with the decoctions of nymphea, lettuce,\nmallows, &c.\n\nEpithymes, ointments, bags to the heart.\n\nFomentations of oil for the belly.\n\nBaths of sweet water, in which were sod mallows, violets, roses,\nwater-lilies, borage flowers, ramsheads, &c.\n\nTo procure sleep, and are\n\nInwardly taken,\n\nSimples\n\nPoppy, nymphea, lettuce, roses, purslane, henbane, mandrake,\nnightshade, opium, &c.\n\n\n\nor Compounds.\n\nLiquid, as syrups of poppy, verbasco, violets, roses.\n\nSolid, as _requies Nicholai, Philonium, Romanum, Laudanum Paracelsi_.\n\n\n\n\n\nor Outwardly used, as\n\nOil of nymphea, poppy, violets, roses, mandrake, nutmegs.\n\nOdoraments of vinegar, rosewater, opium.\n\nFrontals of rose-cake, rose-vinegar, nutmeg.\n\nOintments, alablastritum, unguentum populeum, simple or mixed with\nopium.\n\nIrrigations of the head, feet, sponges, music, murmur and noise of\nwaters.\n\nFrictions of the head and outward parts, sacculi of henbane, wormwood\nat his pillow, &c.\n\n\n\n\n\nAgainst terrible dreams; not to sup late, or eat peas, cabbage,\nvenison, meats heavy of digestion, use balm, hart's-tongue, &c.\n\nAgainst ruddiness and blushing, inward and outward remedies.\n\n\n\n\u264c 2. Memb. Cure of melancholy over the body.\n\nDiet, preparatives, purges, averters, cordials, correctors, as before.\n\nPhlebotomy in this kind more necessary, and more frequent.\n\nTo correct and cleanse the blood with fumitory, senna, succory,\ndandelion, endive, &c.\n\n\u264d Cure of hypochondriacal or windy melancholy. 3. Memb.\n\nSubsect. 1 Phlebotomy, if need require.\n\nDiet, preparatives, averters, cordials, purgers, as before, saving that\nthey must not be so vehement.\n\nUse of pennyroyal, wormwood, centaury sod, which alone hath cured many.\n\nTo provoke urine with aniseed, daucus, asarum, &c., and stools, if need\nbe, by clysters and suppositories.\n\nTo respect the spleen, stomach, liver, hypochondries.\n\nTo use treacle now and then in winter.\n\nTo vomit after meals sometimes, if it be inveterate.\n\nSubsect. 2. To expel wind.\n\nInwardly Taken,\n\nSimples,\n\nRoots,\n\nGalanga, gentian, enula, angelica, calamus aromaticus, zedoary, china,\ncondite ginger, &c.\n\n\n\nHerbs,\n\nPennyroyal, rue, calamint, bay leaves, and berries, scordium, bethany,\nlavender, camomile, centaury, wormwood, cumin, broom, orange pills.\n\n\n\nSpices,\n\nSaffron, cinnamon, mace, nutmeg, pepper, musk, zedoary with wine, &c.\n\n\n\nSeeds,\n\nAniseed, fennel-seed, ammi, cary, cumin, nettle, bays, parsley, grana\nparadisi.\n\n\n\n\n\nor Compounds, as\n\nDianisum, diagalanga, diaciminum, diacalaminthes, electuarium de baccis\nlauri, benedicta laxativa, &c. pulvia carminativus, and pulvis descrip.\nAntidotario Florentine, aromaticum, rosatum, Mithridate.\n\n\n\n\n\nor Outwardly used, as cupping-glasses to the hypochonries without\nscarification, oil of camomile, rue, aniseed, their decoctions, &c.\n\n\n\n\nTHE SECOND PARTITION.\n\nTHE CURE OF MELANCHOLY.\n\n\nTHE FIRST SECTION, MEMBER, SUBSECTION.\n\n_Unlawful Cures rejected_.\n\nInveterate Melancholy, howsoever it may seem to be a continuate,\ninexorable disease, hard to be cured, accompanying them to their\ngraves, most part, as [2789]Montanus observes, yet many times it may be\nhelped, even that which is most violent, or at least, according to the\nsame [2790]author, it may be mitigated and much eased. Nil desperandum.\nIt may be hard to cure, but not impossible for him that is most\ngrievously affected, if he but willing to be helped.\nUpon this good hope I will proceed, using the same method in the cure,\nwhich I have formerly used in the rehearsing of the causes; first\ngeneral, then particular; and those according to their several species.\nOf these cures some be lawful, some again unlawful, which though\nfrequent, familiar, and often used, yet justly censured, and to be\ncontroverted. As first, whether by these diabolical means, which are\ncommonly practised by the devil and his ministers, sorcerers, witches,\nmagicians, &c., by spells, cabilistical words, charms, characters,\nimages, amulets, ligatures, philters, incantations, &c., this disease\nand the like may be cured? and if they may, whether it be lawful to\nmake use of them, those magnetical cures, or for our good to seek after\nsuch means in any case? The first, whether they can do any such cures,\nis questioned amongst many writers, some affirming, some denying.\nValesius, cont. med. lib. 5. cap. 6. Malleus Maleficar, Heurnius, lib.\n3. pract. med. cap. 28. Caelius lib. 16. c. 16. Delrio Tom. 3. Wierus\nlib. 2. de praestig. daem. Libanius Lavater de spect. part. 2. cap. 7.\nHolbrenner the Lutheran in Pistorium, Polydore Virg. l. 1. de prodig.\nTandlerus, Lemnius, (Hippocrates and Avicenna amongst the rest) deny\nthat spirits or devils have any power over us, and refer all with\nPomponatius of Padua to natural causes and humours. Of the other\nopinion are Bodinus Daemonamantiae, lib. 3, cap. 2. Arnoldus, Marcellus\nEmpyricus, I. Pistorius, Paracelsus Apodix. Magic. Agrippa lib. 2. de\noccult. Philos. cap. 36. 69. 71. 72. et l. 3, c. 23, et 10. Marcilius\nFicinus de vit. coelit. compar. cap. 13. 15. 18. 21. &c. Galeottus de\npromiscua doct. cap. 24. Jovianus Pontanus Tom. 2. Plin. lib. 28, c. 2.\nStrabo, lib. 15. Geog. Leo Suavius: Goclenius de ung. armar. Oswoldus\nCrollius, Ernestus Burgravius, Dr. Flud, &c. Cardan de subt. brings\nmany proofs out of Ars Notoria, and Solomon's decayed works, old\nHermes, Artefius, Costaben Luca, Picatrix, &c. that such cures may be\ndone. They can make fire it shall not burn, fetch back thieves or\nstolen goods, show their absent faces in a glass, make serpents lie\nstill, stanch blood, salve gouts, epilepsies, biting of mad dogs,\ntoothache, melancholy, et omnia mundi mala, make men immortal, young\nagain as the [2791]Spanish marquis is said to have done by one of his\nslaves, and some, which jugglers in [2792]China maintain still (as\nTragaltius writes) that they can do by their extraordinary skill in\nphysic, and some of our modern chemists by their strange limbecks, by\ntheir spells, philosopher's stones and charms. [2793]Many doubt, saith\nNicholas Taurellus, whether the devil can cure such diseases he hath\nnot made, and some flatly deny it, howsoever common experience confirms\nto our astonishment, that magicians can work such feats, and that the\ndevil without impediment can penetrate through all the parts of our\nbodies, and cure such maladies by means to us unknown. Daneus in his\ntract de Sortiariis subscribes to this of Taurellus; Erastus de lamiis,\nmaintaineth as much, and so do most divines, out of their excellent\nknowledge and long experience they can commit [2794]agentes cum\npatientibus, colligere semina rerum, eaque materiae applicare, as\nAustin infers de Civ. Dei et de Trinit. lib. 3. cap. 7. et 8. they can\nwork stupendous and admirable conclusions; we see the effects only, but\nnot the causes of them. Nothing so familiar as to hear of such cures.\nSorcerers are too common; cunning men, wizards, and white-witches, as\nthey call them, in every village, which if they be sought unto, will\nhelp almost all infirmities of body and mind, Servatores in Latin, and\nthey have commonly St. Catherine's wheel printed in the roof of their\nmouth, or in some other part about them, resistunt incantatorum\npraestigiis ([2795]Boissardus writes) morbos a sagis motos propulsant\n&c., that to doubt of it any longer, [2796]or not to believe, were to\nrun into that other sceptical extreme of incredulity, saith Taurellus.\nLeo Suavius in his comment upon Paracelsus seems to make it an art,\nwhich ought to be approved; Pistorius and others stiffly maintain the\nuse of charms, words, characters, &c. Ars vera est, sed pauci artifices\nreperiuntur; the art is true, but there be but a few that have skill in\nit. Marcellius Donatus lib. 2. de hist, mir. cap. 1. proves out of\nJosephus' eight books of antiquities, that [2797]Solomon so cured all\nthe diseases of the mind by spells, charms, and drove away devils, and\nthat Eleazer did as much before Vespasian. Langius in his med. epist.\nholds Jupiter Menecrates, that did so many stupendous cures in his\ntime, to have used this art, and that he was no other than a magician.\nMany famous cures are daily done in this kind, the devil is an expert\nphysician, as Godelman calls him, lib. 1. cap. 18. and God permits\noftentimes these witches and magicians to produce such effects, as\nLavater cap. 3. lib. 8. part. 3. cap. 1. Polid. Virg. lib. 1. de\nprodigiis, Delrio and others admit. Such cures may be done, and as\nParacels. Tom. 4. de morb. ament. stiffly maintains, [2798]they cannot\notherwise be cured but by spells, seals, and spiritual physic.\n[2799]Arnoldus, lib. de sigillis, sets down the making of them, so doth\nRulandus and many others.\nHoc posito, they can effect such cures, the main question is, whether\nit be lawful in a desperate case to crave their help, or ask a wizard's\nadvice. 'Tis a common practice of some men to go first to a witch, and\nthen to a physician, if one cannot the other shall, Flectere si\nnequeant superos Acheronta movebunt. [2800]It matters not, saith\nParacelsus, whether it be God or the devil, angels, or unclean spirits\ncure him, so that he be eased. If a man fall into a ditch, as he\nprosecutes it, what matter is it whether a friend or an enemy help him\nout? and if I be troubled with such a malady, what care I whether the\ndevil himself, or any of his ministers by God's permission, redeem me?\nHe calls a [2801] magician, God's minister and his vicar, applying that\nof vos estis dii profanely to them, for which he is lashed by T.\nErastus part. 1. fol. 45. And elsewhere he encourageth his patients to\nhave a good faith, [2802] a strong imagination, and they shall find the\neffects: let divines say to the contrary what they will. He proves and\ncontends that many diseases cannot otherwise be cured. Incantatione\norti incantatione curari debent; if they be caused by incantation,\n[2803]they must be cured by incantation. Constantinus lib. 4. approves\nof such remedies: Bartolus the lawyer, Peter Aerodius rerum Judic. lib.\n3. tit. 7. Salicetus Godefridus, with others of that sect, allow of\nthem; modo sint ad sanitatem quae a magis fiunt, secus non, so they be\nfor the parties good, or not at all. But these men are confuted by\nRemigius, Bodinus, daem. lib. 3. cap 2. Godelmanus lib. 1. cap. 8,\nWierus, Delrio lib. 6. quaest. 2. tom. 3. mag. inquis. Erastus de\nLamiis; all our [2804]divines, schoolmen, and such as write cases of\nconscience are against it, the scripture itself absolutely forbids it\nas a mortal sin, Levit. cap. xviii. xix. xx. Deut. xviii. &c. Rom.\nviii. 19. Evil is not to be done, that good may come of it. Much better\nit were for such patients that are so troubled, to endure a little\nmisery in this life, than to hazard their souls' health for ever, and\nas Delrio counselleth, [2805]much better die, than be so cured. Some\ntake upon them to expel devils by natural remedies, and magical\nexorcisms, which they seem to approve out of the practice of the\nprimitive church, as that above cited of Josephus, Eleazer, Irenaeus,\nTertullian, Austin. Eusebius makes mention of such, and magic itself\nhath been publicly professed in some universities, as of old in\nSalamanca in Spain, and Krakow in Poland: but condemned anno 1318, by\nthe chancellor and university of [2806]Paris. Our pontifical writers\nretain many of these adjurations and forms of exorcisms still in the\nchurch; besides those in baptism used, they exorcise meats, and such as\nare possessed, as they hold, in Christ's name. Read Hieron. Mengus cap.\n3. Pet. Tyreus, part. 3. cap. 8. What exorcisms they prescribe, besides\nthose ordinary means of [2807]fire suffumigations, lights, cutting the\nair with swords, cap. 57. herbs, odours: of which Tostatus treats, 2.\nReg. cap. 16. quaest. 43, you shall find many vain and frivolous\nsuperstitious forms of exorcisms among them, not to be tolerated, or\nendured.\n\nMEMB. II.\n\n_Lawful Cures, first from God_.\n\nBeing so clearly evinced, as it is, all unlawful cures are to be\nrefused, it remains to treat of such as are to be admitted, and those\nare commonly such which God hath appointed, [2808]by virtue of stones,\nherbs, plants, meats, and the like, which are prepared and applied to\nour use, by art and industry of physicians, who are the dispensers of\nsuch treasures for our good, and to be [2809]honoured for necessities'\nsake, God's intermediate ministers, to whom in our infirmities we are\nto seek for help. Yet not so that we rely too much, or wholly upon\nthem: a Jove principium, we must first begin with [2810]prayer, and\nthen use physic; not one without the other, but both together. To pray\nalone, and reject ordinary means, is to do like him in Aesop, that when\nhis cart was stalled, lay flat on his back, and cried aloud help\nHercules, but that was to little purpose, except as his friend advised\nhim, rotis tute ipse annitaris, he whipped his horses withal, and put\nhis shoulder to the wheel. God works by means, as Christ cured the\nblind man with clay and spittle: Orandum est ut sit mens sana in\ncorpore sano. As we must pray for health of body and mind, so we must\nuse our utmost endeavours to preserve and continue it. Some kind of\ndevils are not cast out but by fasting and prayer, and both necessarily\nrequired, not one without the other. For all the physic we can use,\nart, excellent industry, is to no purpose without calling upon God, nil\njuvat immensos Cratero promittere montes: it is in vain to seek for\nhelp, run, ride, except God bless us.\n[2811]\u2014\u2014\u2014non Siculi dapes\nDulcem elaborabunt saporem.\nNon animum cytheraeve cantus.\n\n[2812]Non domus et fundus, non aeris acervus et auri\nAegroto possunt domino deducere febres.\n\n[2813]With house, with land, with money, and with gold,\nThe master's fever will not be controll'd.\n\nWe must use our prayer and physic both together: and so no doubt but\nour prayers will be available, and our physic take effect. 'Tis that\nHezekiah practised, 2 King. xx. Luke the Evangelist: and which we are\nenjoined, Coloss. iv. not the patient only, but the physician himself.\nHippocrates, a heathen, required this in a good practitioner, and so\ndid Galen, lib. de Plat. et Hipp. dog. lib. 9. cap. 15. and in that\ntract of his, an mores sequantur temp. cor. ca. 11.. 'tis a rule which\nhe doth inculcate, [2814] and many others. Hyperius in his first book\nde sacr. script. lect. speaking of that happiness and good success\nwhich all physicians desire and hope for in their cures, [2815]tells\nthem that it is not to be expected, except with a true faith they call\nupon God, and teach their patients to do the like. The council of\nLateran, Canon 22. decreed they should do so: the fathers of the church\nhave still advised as much: whatsoever thou takest in hand (saith\n[2816]Gregory) let God be of thy counsel, consult with him; that\nhealeth those that are broken in heart, (Psal. cxlvii. 3.) and bindeth\nup their sores. Otherwise as the prophet Jeremiah, cap. xlvi. 11.\ndenounced to Egypt, In vain shalt thou use many medicines, for thou\nshalt have no health. It is the same counsel which [2817]Comineus that\npolitic historiographer gives to all Christian princes, upon occasion\nof that unhappy overthrow of Charles Duke of Burgundy, by means of\nwhich he was extremely melancholy, and sick to death: insomuch that\nneither physic nor persuasion could do him any good, perceiving his\npreposterous error belike, adviseth all great men in such cases,\n[2818]to pray first to God with all submission and penitency, to\nconfess their sins, and then to use physic. The very same fault it was,\nwhich the prophet reprehends in Asa king of Judah, that he relied more\non physic than on God, and by all means would have him to amend it. And\n'tis a fit caution to be observed of all other sorts of men. The\nprophet David was so observant of this precept, that in his greatest\nmisery and vexation of mind, he put this rule first in practice. Psal.\nlxxvii. 3. When I am in heaviness, I will think on God. Psal. lxxxvi.\n4. Comfort the soul of thy servant, for unto thee I lift up my soul:\nand verse 7. In the day of trouble will I call upon thee, for thou\nhearest me. Psal. liv. 1. Save me, O God, by thy name, &c. Psal.\nlxxxii. Psal. xx. And 'tis the common practice of all good men, Psal.\ncvii. 13. when their heart was humbled with heaviness, they cried to\nthe Lord in their troubles, and he delivered them from their distress.\nAnd they have found good success in so doing, as David confesseth,\nPsal. xxx. 12. Thou hast turned my mourning into joy, thou hast loosed\nmy sackcloth, and girded me with gladness. Therefore he adviseth all\nothers to do the like, Psal. xxxi. 24. All ye that trust in the Lord,\nbe strong, and he shall establish your heart. It is reported by\n[2819]Suidas, speaking of Hezekiah, that there was a great book of old,\nof King Solomon's writing, which contained medicines for all manner of\ndiseases, and lay open still as they came into the temple: but Hezekiah\nking of Jerusalem, caused it to be taken away, because it made the\npeople secure, to neglect their duty in calling and relying upon God,\nout of a confidence on those remedies. [2820]Minutius that worthy\nconsul of Rome in an oration he made to his soldiers, was much offended\nwith them, and taxed their ignorance, that in their misery called more\non him than upon God. A general fault it is all over the world, and\nMinutius's speech concerns us all, we rely more on physic, and seek\noftener to physicians, than to God himself. As much faulty are they\nthat prescribe, as they that ask, respecting wholly their gain, and\ntrusting more to their ordinary receipts and medicines many times, than\nto him that made them. I would wish all patients in this behalf, in the\nmidst of their melancholy, to remember that of Siracides, Ecc. i. 11.\nand 12. The fear of the Lord is glory and gladness, and rejoicing. The\nfear of the Lord maketh a merry heart, and giveth gladness, and joy,\nand long life: and all such as prescribe physic, to begin in nomine\nDei, as [2821]Mesue did, to imitate Laelius a Fonte Eugubinus, that in\nall his consultations, still concludes with a prayer for the good\nsuccess of his business; and to remember that of Creto one of their\npredecessors, fuge avaritiam, et sine oratione et invocations Dei nihil\nfacias avoid covetousness, and do nothing without invocation upon God.\n\nMEMB. III.\n\n_Whether it be lawful to seek to Saints for Aid in this Disease_.\n\nThat we must pray to God, no man doubts; but whether we should pray to\nsaints in such cases, or whether they can do us any good, it may be\nlawfully controverted. Whether their images, shrines, relics,\nconsecrated things, holy water, medals, benedictions, those divine\namulets, holy exorcisms, and the sign of the cross, be available in\nthis disease? The papists on the one side stiffly maintain how many\nmelancholy, mad, demoniacal persons are daily cured at St. Anthony's\nChurch in Padua, at St. Vitus' in Germany, by our Lady of Loretto in\nItaly, our Lady of Sichem in the Low Countries: [2822]Quae et caecis\nlumen, aegris salutem, mortuis vitam, claudis gressum reddit, omnes\nmorbos corporis, animi, curat, et in ipsos daemones imperium exercet;\nshe cures halt, lame, blind, all diseases of body and mind, and\ncommands the devil himself, saith Lipsius. twenty-five thousand in a\nday come thither, [2823]quis nisi numen in illum locum sic induxit; who\nbrought them? in auribus, in oculis omnium gesta, novae novitia; new\nnews lately done, our eyes and ears are full of her cures, and who can\nrelate them all? They have a proper saint almost for every peculiar\ninfirmity: for poison, gouts, agues, Petronella: St. Romanus for such\nas are possessed; Valentine for the falling sickness; St. Vitus for\nmadmen, &c. and as of old [2824]Pliny reckons up Gods for all diseases,\n(Febri fanum dicalum est) Lilius Giraldus repeats many of her\nceremonies: all affections of the mind were heretofore accounted gods,\n[2825]love, and sorrow, virtue, honour, liberty, contumely, impudency,\nhad their temples, tempests, seasons, Crepitus Ventris, dea Vacuna, dea\nCloacina, there was a goddess of idleness, a goddess of the draught, or\njakes, Prema, Premunda, Priapus, bawdy gods, and gods for all [2826]\noffices. Varro reckons up 30,000 gods: Lucian makes Podagra the gout a\ngoddess, and assigns her priests and ministers: and melancholy comes\nnot behind; for as Austin mentioneth, lib. 4. de Civit. Dei, cap. 9.\nthere was of old Angerona dea, and she had her chapel and feasts, to\nwhom (saith [2827]Macrobius) they did offer sacrifice yearly, that she\nmight be pacified as well as the rest. 'Tis no new thing, you see this\nof papists; and in my judgment, that old doting Lipsius might have\nfitter dedicated his [2828]pen after all his labours, to this our\ngoddess of melancholy, than to his Virgo Halensis, and been her\nchaplain, it would have become him better: but he, poor man, thought no\nharm in that which he did, and will not be persuaded but that he doth\nwell, he hath so many patrons, and honourable precedents in the like\nkind, that justify as much, as eagerly, and more than he there saith of\nhis lady and mistress: read but superstitious Coster and Gretser's\nTract de Cruce, Laur. Arcturus Fanteus de Invoc. Sanct. Bellarmine,\nDelrio dis. mag. tom. 3. l. 6. quaest. 2. sect. 3. Greg. Tolosanus tom.\n2. lib. 8. cap. 24. Syntax. Strozius Cicogna lib. 4. cap. 9. Tyreus,\nHieronymus Mengus, and you shall find infinite examples of cures done\nin this kind, by holy waters, relics, crosses, exorcisms, amulets,\nimages, consecrated beads, &c. Barradius the Jesuit boldly gives it\nout, that Christ's countenance, and the Virgin Mary's, would cure\nmelancholy, if one had looked steadfastly on them. P. Morales the\nSpaniard in his book de pulch. Jes. et Mar. confirms the same out of\nCarthusianus, and I know not whom, that it was a common proverb in\nthose days, for such as were troubled in mind to say, eamus ad videndum\nfilium Mariae, let us see the son of Mary, as they now do post to St.\nAnthony's in Padua, or to St. Hilary's at Poitiers in France. [2829] In\na closet of that church, there is at this day St. Hilary's bed to be\nseen, to which they bring all the madmen in the country, and after some\nprayers and other ceremonies, they lay them down there to sleep, and so\nthey recover. It is an ordinary thing in those parts, to send all their\nmadmen to St. Hilary's cradle. They say the like of St. Tubery in\n[2830] another place. Giraldus Cambrensis Itin. Camb. c. 1. tells\nstrange stories of St. Ciricius' staff, that would cure this and all\nother diseases. Others say as much (as [2831]Hospinian observes) of the\nthree kings of Cologne; their names written in parchment, and hung\nabout a patient's neck, with the sign of the cross, will produce like\neffects. Read Lippomanus, or that golden legend of Jacobus de Voragine,\nyou shall have infinite stories, or those new relations of our\n[2832]Jesuits in Japan and China, of Mat. Riccius, Acosta, Loyola,\nXaverius's life, &c. Jasper Belga, a Jesuit, cured a mad woman by\nhanging St. John's gospel about her neck, and many such. Holy water did\nas much in Japan, &c. Nothing so familiar in their works, as such\nexamples.\nBut we on the other side seek to God alone. We say with David, Psal.\nxlvi. 1. God is our hope and strength, and help in trouble, ready to be\nfound. For their catalogue of examples, we make no other answer, but\nthat they are false fictions, or diabolical illusions, counterfeit\nmiracles. We cannot deny but that it is an ordinary thing on St.\nAnthony's day in Padua, to bring diverse madmen and demoniacal persons\nto be cured: yet we make a doubt whether such parties be so affected\nindeed, but prepared by their priests, by certain ointments and drams,\nto cozen the commonalty, as [2833] Hildesheim well saith; the like is\ncommonly practised in Bohemia as Mathiolus gives us to understand in\nhis preface to his comment upon Dioscorides. But we need not run so far\nfor examples in this kind, we have a just volume published at home to\nthis purpose. [2834]A declaration of egregious popish impostures, to\nwithdraw the hearts of religious men under the pretence of casting out\nof devils, practised by Father Edmunds, alias Weston, a Jesuit, and\ndivers Romish priests, his wicked associates, with the several parties'\nnames, confessions, examinations, &c. which were pretended to be\npossessed. But these are ordinary tricks only to get opinion and money,\nmere impostures. Aesculapius of old, that counterfeit God, did as many\nfamous cures; his temple (as [2835]Strabo relates) was daily full of\npatients, and as many several tables, inscriptions, pendants, donories,\n&c. to be seen in his church, as at this day our Lady of Loretto's in\nItaly. It was a custom long since,\n\u2014\u2014\u2014suspendisse potenti\nVestimenta maris deo.[2836] Hor. Od. 1. lib. 5. Od.\n\nTo do the like, in former times they were seduced and deluded as they\nare now. 'Tis the same devil still, called heretofore Apollo, Mars,\nNeptune, Venus, Aesculapius, &c. as [2837]Lactantius lib. 2. de orig.\nerroris, c. 17. observes. The same Jupiter and those bad angels are now\nworshipped and adored by the name of St. Sebastian, Barbara, &c.\nChristopher and George are come in their places. Our lady succeeds\nVenus (as they use her in many offices), the rest are otherwise\nsupplied, as [2838]Lavater writes, and so they are deluded. [2839]And\nGod often winks at these impostures, because they forsake his word, and\nbetake themselves to the devil, as they do that seek after holy water,\ncrosses, &c. Wierus, lib. 4. cap. 3. What can these men plead for\nthemselves more than those heathen gods, the same cures done by both,\nthe same spirit that seduceth; but read more of the Pagan god's effects\nin Austin de Civitate Dei, l. 10. cap. 6. and of Aesculapius especially\nin Cicogna l. 3. cap. 8. or put case they could help, why should we\nrather seek to them, than to Christ himself, since that he so kindly\ninvites us unto him, Come unto me all ye that are heavy laden, and I\nwill ease you, Mat. xi. and we know that there is one God, one Mediator\nbetween God and man, Jesus Christ, (1 Tim. ii. 5) who gave himself a\nransom for all men. We know that we have an [2840] advocate with the\nFather, Jesus Christ (1 Joh. ii. 1.) that there is no other name under\nheaven, by which we can be saved, but by his, who is always ready to\nhear us, and sits at the right hand of God, and from [2841] whom we can\nhave no repulse, solus vult, solus potest, curat universos tanquam\nsingulos, et [2842]unumquemque nostrum et solum, we are all as one to\nhim, he cares for us all as one, and why should we then seek to any\nother but to him.\n\nMEMB. IV.\n\nSUBSECT. I.\u2014_Physician, Patient, Physic_.\n\nOf those diverse gifts which our apostle Paul saith God hath bestowed\non man, this of physic is not the least, but most necessary, and\nespecially conducing to the good of mankind. Next therefore to God in\nall our extremities (for of the most high cometh healing, Ecclus.\nxxxviii. 2.) we must seek to, and rely upon the Physician, [2843]who is\nManus Dei, saith Hierophilus, and to whom he hath given knowledge, that\nhe might be glorified in his wondrous works. With such doth he heal\nmen, and take away their pains, Ecclus. xxxviii. 6. 7. when thou hast\nneed of him, let him not go from thee. The hour may come that their\nenterprises may have good success, ver. 13. It is not therefore to be\ndoubted, that if we seek a physician as we ought, we may be eased of\nour infirmities, such a one I mean as is sufficient, and worthily so\ncalled; for there be many mountebanks, quacksalvers, empirics, in every\nstreet almost, and in every village, that take upon them this name,\nmake this noble and profitable art to be evil spoken of and contemned,\nby reason of these base and illiterate artificers: but such a physician\nI speak of, as is approved, learned, skilful, honest, &c., of whose\nduty Wecker, Antid. cap. 2. and Syntax. med. Crato, Julius Alexandrinus\nmedic. Heurnius prax. med. lib. 3. cap. 1. &c. treat at large. For this\nparticular disease, him that shall take upon him to cure it,\n[2844]Paracelsus will have to be a magician, a chemist, a philosopher,\nan astrologer; Thurnesserus, Severinus the Dane, and some other of his\nfollowers, require as much: many of them cannot be cured but by magic.\n[2845]Paracelsus is so stiff for those chemical medicines, that in his\ncures he will admit almost of no other physic, deriding in the mean\ntime Hippocrates, Galen, and all their followers: but magic, and all\nsuch remedies I have already censured, and shall speak of chemistry\n[2846]elsewhere. Astrology is required by many famous physicians, by\nFicinus, Crato, Fernelius; [2847]doubted of, and exploded by others: I\nwill not take upon me to decide the controversy myself, Johannes\nHossurtus, Thomas Boderius, and Maginus in the preface to his\nmathematical physic, shall determine for me. Many physicians explode\nastrology in physic (saith he), there is no use of it, unam artem ac\nquasi temerarium insectantur, ac gloriam sibi ab ejus imperitia,\naucupari: but I will reprove physicians by physicians, that defend and\nprofess it, Hippocrates, Galen, Avicen. &c., that count them butchers\nwithout it, homicidas medicos Astrologiae ignaros, &c. Paracelsus goes\nfarther, and will have his physician [2848]predestinated to this man's\ncure, this malady; and time of cure, the scheme of each geniture\ninspected, gathering of herbs, of administering astrologically\nobserved; in which Thurnesserus and some iatromathematical professors,\nare too superstitious in my judgment. [2849]Hellebore will help, but\nnot alway, not given by every physician, &c. but these men are too\nperemptory and self-conceited as I think. But what do I do, interposing\nin that which is beyond my reach? A blind man cannot judge of colours,\nnor I peradventure of these things. Only thus much I would require,\nhonesty in every physician, that he be not over-careless or covetous,\nharpy-like to make a prey of his patient; Carnificis namque est (as\n[2850]Wecker notes) inter ipsos cruciatus ingens precium exposcere, as\na hungry chirurgeon often produces and wire-draws his cure, so long as\nthere is any hope of pay, Non missura cutem, nisi plena cruoris hirudo.\n[2851]Many of them, to get a fee, will give physic to every one that\ncomes, when there is no cause, and they do so irritare silentem morbum,\nas [2852]Heurnius complains, stir up a silent disease, as it often\nfalleth out, which by good counsel, good advice alone, might have been\nhappily composed, or by rectification of those six non-natural things\notherwise cured. This is Naturae bellum inferre, to oppugn nature, and\nto make a strong body weak. Arnoldus in his 8 and 11 Aphorisms gives\ncautions against, and expressly forbiddeth it. [2853]A wise physician\nwill not give physic, but upon necessity, and first try medicinal diet,\nbefore he proceed to medicinal cure. [2854]In another place he laughs\nthose men to scorn, that think longis syrupis expugnare daemones et\nanimi phantasmata, they can purge fantastical imaginations and the\ndevil by physic. Another caution is, that they proceed upon good\ngrounds, if so be there be need of physic, and not mistake the disease;\nthey are often deceived by the [2855]similitude of symptoms, saith\nHeurnius, and I could give instance in many consultations, wherein they\nhave prescribed opposite physic. Sometimes they go too perfunctorily to\nwork, in not prescribing a just [2856]course of physic: To stir up the\nhumour, and not to purge it, doth often more harm than good. Montanus\nconsil. 30. inveighs against such perturbations, that purge to the\nhalves, tire nature, and molest the body to no purpose. 'Tis a crabbed\nhumour to purge, and as Laurentius calls this disease, the reproach of\nphysicians: Bessardus, flagellum medicorum, their lash; and for that\ncause, more carefully to be respected. Though the patient be averse,\nsaith Laurentius, desire help, and refuse it again, though he neglect\nhis own health, it behoves a good physician not to leave him helpless.\nBut most part they offend in that other extreme, they prescribe too\nmuch physic, and tire out their bodies with continual potions, to no\npurpose. Aetius tetrabib. 2. 2. ser. cap. 90. will have them by all\nmeans therefore [2857]to give some respite to nature, to leave off now\nand then; and Laelius a Fonte Eugubinus in his consultations, found it\n(as he there witnesseth) often verified by experience, [2858]that after\na deal of physic to no purpose, left to themselves, they have\nrecovered. 'Tis that which Nic. Piso, Donatus Altomarus, still\ninculcate, dare requiem naturae, to give nature rest.\n\nSUBSECT. II.\u2014_Concerning the Patient_.\n\nWhen these precedent cautions are accurately kept, and that we have now\ngot a skilful, an honest physician to our mind, if his patient will not\nbe conformable, and content to be ruled by him, all his endeavours will\ncome to no good end. Many things are necessarily to be observed and\ncontinued on the patient's behalf: First that he be not too niggardly\nmiserable of his purse, or think it too much he bestows upon himself,\nand to save charges endanger his health. The Abderites, when they sent\nfor [2859]Hippocrates, promised him what reward he would, [2860]all the\ngold they had, if all the city were gold he should have it. Naaman the\nSyrian, when he went into Israel to Elisha to be cured of his leprosy,\ntook with him ten talents of silver, six thousand pieces of gold, and\nten changes of raiment, (2 Kings v. 5.) Another thing is, that out of\nbashfulness he do not conceal his grief; if aught trouble his mind, let\nhim freely disclose it, Stultorum incurata pudor malus ulcera celat: by\nthat means he procures to himself much mischief, and runs into a\ngreater inconvenience: he must be willing to be cured, and earnestly\ndesire it. Pars sanitatis velle sanare fuit, (Seneca). 'Tis a part of\nhis cure to wish his own health, and not to defer it too long.\n[2861]Qui blandiendo dulce nutrivit malum,\nSoro recusat ferre quod subiit jugum.\n\n\nHe that by cherishing a mischief doth provoke,\nToo late at last refuseth to cast off his yoke,\n\n[2862]Helleborum frustra cum jam cutis aegra tumebit,\nPoscentes videas; venienti occurrite morbo.\n\nWhen the skin swells, to seek it to appease\nWith hellebore, is vain; meet your disease.\n\nBy this means many times, or through their ignorance in not taking\nnotice of their grievance and danger of it, contempt, supine\nnegligence, extenuation, wretchedness and peevishness; they undo\nthemselves. The citizens, I know not of what city now, when rumour was\nbrought their enemies were coming, could not abide to hear it; and when\nthe plague begins in many places and they certainly know it, they\ncommand silence and hush it up; but after they see their foes now\nmarching to their gates, and ready to surprise them, they begin to\nfortify and resist when 'tis too late; when, the sickness breaks out\nand can be no longer concealed, then they lament their supine\nnegligence: 'tis no otherwise with these men. And often out of\nprejudice, a loathing, and distaste of physic, they had rather die, or\ndo worse, than take any of it. Barbarous immanity ([2863]Melancthon\nterms it) and folly to be deplored, so to contemn the precepts of\nhealth, good remedies, and voluntarily to pull death, and many maladies\nupon their own heads. Though many again are in that other extreme too\nprofuse, suspicious, and jealous of their health, too apt to take\nphysic on every small occasion, to aggravate every slender passion,\nimperfection, impediment: if their finger do but ache, run, ride, send\nfor a physician, as many gentlewomen do, that are sick, without a\ncause, even when they will themselves, upon every toy or small\ndiscontent, and when he comes, they make it worse than it is, by\namplifying that which is not. [2864]Hier. Capivaccius sets it down as a\ncommon fault of all melancholy persons to say their symptoms are\ngreater than they are, to help themselves. And which [2865]Mercurialis\nnotes, consil. 53. to be more troublesome to their physicians, than\nother ordinary patients, that they may have change of physic.\nA third thing to be required in a patient, is confidence, to be of good\ncheer, and have sure hope that his physician can help him.\n[2866]Damascen the Arabian requires likewise in the physician himself,\nthat he be confident he can cure him, otherwise his physic will not be\neffectual, and promise withal that he will certainly help him, make him\nbelieve so at least. [2867]Galeottus gives this reason, because the\nform of health is contained in the physician's mind, and as Galen,\nholds [2868]confidence and hope to be more good than physic, he cures\nmost in whom most are confident. Axiocus sick almost to death, at the\nvery sight of Socrates recovered his former health. Paracelsus assigns\nit for an only cause, why Hippocrates was so fortunate in his cures,\nnot for any extraordinary skill he had; [2869]but because the common\npeople had a most strong conceit of his worth. To this of confidence we\nmay add perseverance, obedience, and constancy, not to change his\nphysician, or dislike him upon every toy; for he that so doth (saith\n[2870]Janus Damascen) or consults with many, falls into many errors; or\nthat useth many medicines. It was a chief caveat of [2871]Seneca to his\nfriend Lucilius, that he should not alter his physician, or prescribed\nphysic: Nothing hinders health more; a wound can never be cured, that\nhath several plasters. Crato consil. 186. taxeth all melancholy persons\nof this fault: [2872]'Tis proper to them, if things fall not out to\ntheir mind, and that they have not present ease, to seek another and\nanother; (as they do commonly that have sore eyes) twenty one after\nanother, and they still promise all to cure them, try a thousand\nremedies; and by this means they increase their malady, make it most\ndangerous and difficult to be cured. They try many (saith [2873]\nMontanus) and profit by none: and for this cause, consil. 24. he\nenjoins his patient before he take him in hand, [2874]perseverance and\nsufferance, for in such a small time no great matter can be effected,\nand upon that condition he will administer physic, otherwise all his\nendeavour and counsel would be to small purpose. And in his 31. counsel\nfor a notable matron, he tells her, [2875]if she will be cured, she\nmust be of a most abiding patience, faithful obedience, and singular\nperseverance; if she remit, or despair, she can expect or hope for no\ngood success. Consil. 230. for an Italian Abbot, he makes it one of the\ngreatest reasons why this disease is so incurable, [2876]because the\nparties are so restless, and impatient, and will therefore have him\nthat intends to be eased, [2877]to take physic, not for a month, a\nyear, but to apply himself to their prescriptions all the days of his\nlife. Last of all, it is required that the patient be not too bold to\npractise upon himself, without an approved physician's consent, or to\ntry conclusions, if he read a receipt in a book; for so, many grossly\nmistake, and do themselves more harm than good. That which is conducing\nto one man, in one case, the same time is opposite to another. [2878]An\nass and a mule went laden over a brook, the one with salt, the other\nwith wool: the mule's pack was wet by chance, the salt melted, his\nburden the lighter, and he thereby much eased: he told the ass, who,\nthinking to speed as well, wet his pack likewise at the next water, but\nit was much the heavier, he quite tired. So one thing may be good and\nbad to several parties, upon diverse occasions. Many things (saith\n[2879] Penottus) are written in our books, which seem to the reader to\nbe excellent remedies, but they that make use of them are often\ndeceived, and take for physic poison. I remember in Valleriola's\nobservations, a story of one John Baptist a Neapolitan, that finding by\nchance a pamphlet in Italian, written in praise of hellebore, would\nneeds adventure on himself, and took one dram for one scruple, and had\nnot he been sent for, the poor fellow had poisoned himself. From whence\nhe concludes out of Damascenus 2 et 3. Aphoris. [2880]that without\nexquisite knowledge, to work out of books is most dangerous: how\nunsavoury a thing it is to believe writers, and take upon trust, as\nthis patient perceived by his own peril. I could recite such another\nexample of mine own knowledge, of a friend of mine, that finding a\nreceipt in Brassivola, would needs take hellebore in substance, and try\nit on his own person; but had not some of his familiars come to visit\nhim by chance, he had by his indiscretion hazarded himself: many such I\nhave observed. These are those ordinary cautions, which I should think\nfit to be noted, and he that shall keep them, as [2881] Montanus saith,\nshall surely be much eased, if not thoroughly cured.\n\nSUBSECT. III.\u2014_Concerning Physic_.\n\nPhysic itself in the last place is to be considered; for the Lord hath\ncreated medicines of the earth, and he that is wise will not abhor\nthem. Ecclus. xxxviii. 4. ver. 8. of such doth the apothecary\nmake a confection, &c. Of these medicines there be diverse and infinite\nkinds, plants, metals, animals, &c., and those of several natures, some\ngood for one, hurtful to another: some noxious in themselves, corrected\nby art, very wholesome and good, simples, mixed, &c., and therefore\nleft to be managed by discreet and skilful physicians, and thence\napplied to man's use. To this purpose they have invented method, and\nseveral rules of art, to put these remedies in order, for their\nparticular ends. Physic (as Hippocrates defines it) is nought else but\n[2882]addition and subtraction; and as it is required in all other\ndiseases, so in this of melancholy it ought to be most accurate, it\nbeing (as [2883]Mercurialis acknowledgeth) so common an affection in\nthese our times, and therefore fit to be understood. Several prescripts\nand methods I find in several men, some take upon them to cure all\nmaladies with one medicine, severally applied, as that panacea, aurum\npotabile, so much controverted in these days, herba solis, &c.\nParacelsus reduceth all diseases to four principal heads, to whom\nSeverinus, Ravelascus, Leo Suavius, and others adhere and imitate:\nthose are leprosy, gout, dropsy, falling-sickness. To which they reduce\nthe rest; as to leprosy, ulcers, itches, furfurs, scabs, &c. To gout,\nstone, colic, toothache, headache, &c. To dropsy, agues, jaundice,\ncachexia, &c. To the falling-sickness, belong palsy, vertigo, cramps,\nconvulsions, incubus, apoplexy, &c. [2884]If any of these four\nprincipal be cured (saith Ravelascus) all the inferior are cured, and\nthe same remedies commonly serve: but this is too general, and by some\ncontradicted: for this peculiar disease of melancholy, of which I am\nnow to speak, I find several cures, several methods and prescripts.\nThey that intend the practic cure of melancholy, saith Duretus in his\nnotes to Hollerius, set down nine peculiar scopes or ends; Savanarola\nprescribes seven especial canons. Aelianus Montaltus cap. 26.\nFaventinus in his empirics, Hercules de Saxonia, &c., have their\nseveral injunctions and rules, all tending to one end. The ordinary is\nthreefold, which I mean to follow. \u0394\u03b9\u03b1\u03b9\u03c4\u03b7\u03c4\u03b9\u03ba\u1f74, _Pharmaceutica_, and\n_Chirurgica_, diet, or living, apothecary, chirurgery, which Wecker,\nCrato, Guianerius, &c., and most, prescribe; of which I will insist,\nand speak in their order.\n\n\nSECT. II. MEMB. I.\n\nSUBSECT. I.\u2014_Diet rectified in substance_.\n\nDiet, \u0394\u03b9\u03b1\u03b9\u03c4\u03b7\u03c4\u03b9\u03ba\u1f74, victus, or living, according to [2885] Fuchsius and\nothers, comprehends those six non-natural things, which I have before\nspecified, are especial causes, and being rectified, a sole or chief\npart of the cure. [2886]Johannes Arculanus, cap. 16. in 9. Rhasis,\naccounts the rectifying of these six a sufficient cure. Guianerius,\ntract. 15, cap. 9. calls them, propriam et primam curam, the principal\ncure: so doth Montanus, Crato, Mercurialis, Altomarus, &c., first to be\ntried, Lemnius, instit. cap. 22, names them the hinges of our health,\n[2887]no hope of recovery without them. Reinerus Solenander, in his\nseventh consultation for a Spanish young gentlewoman, that was so\nmelancholy she abhorred all company, and would not sit at table with\nher familiar friends, prescribes this physic above the rest, [2888]no\ngood to be done without it. [2889]Aretus, lib. 1. cap. 7. an old\nphysician, is of opinion, that this is enough of itself, if the party\nbe not too far gone in sickness. [2890]Crato, in a consultation of his\nfor a noble patient, tells him plainly, that if his highness will keep\nbut a good diet, he will warrant him his former health. [2891]Montanus,\nconsil. 27. for a nobleman of France, admonisheth his lordship to be\nmost circumspect in his diet, or else all his other physic will\n[2892]be to small purpose. The same injunction I find verbatim in J.\nCaesar Claudinus, Respon. 34. Scoltzii, consil. 183. Trallianus, cap.\n16. lib. 1. Laelius a Fonte Aeugubinus often brags, that he hath done\nmore cures in this kind by rectification of diet, than all other physic\nbesides. So that in a word I may say to most melancholy men, as the fox\nsaid to the weasel, that could not get out of the garner, Macra cavum\nrepetes, quem macra subisti, [2893]the six non-natural things caused\nit, and they must cure it. Which howsoever I treat of, as proper to the\nmeridian of melancholy, yet nevertheless, that which is here said with\nhim in [2894]Tully, though writ especially for the good of his friends\nat Tarentum and Sicily, yet it will generally serve [2895]most other\ndiseases, and help them likewise, if it be observed.\nOf these six non-natural things, the first is diet, properly so called,\nwhich consists in meat and drink, in which we must consider substance,\nquantity, quality, and that opposite to the precedent. In substance,\nsuch meats are generally commended, which are [2896]moist, easy of\ndigestion, and not apt to engender wind, not fried, nor roasted, but\nsod (saith Valescus, Altomarus, Piso, &c.) hot and moist, and of good\nnourishment; Crato, consil. 21. lib. 2. admits roast meat, [2897]if the\nburned and scorched superficies, the brown we call it, be pared off.\nSalvianus, lib. 2. cap. 1. cries out on cold and dry meats; [2898]young\nflesh and tender is approved, as of kid, rabbits, chickens, veal,\nmutton, capons, hens, partridge, pheasant, quails, and all mountain\nbirds, which are so familiar in some parts of Africa, and in Italy, and\nas [2899]Dublinius reports, the common food of boors and clowns in\nPalestine. Galen takes exception at mutton, but without question he\nmeans that rammy mutton, which is in Turkey and Asia Minor, which have\nthose great fleshy tails, of forty-eight pounds weight, as Vertomannus\nwitnesseth, navig. lib. 2. cap. 5. The lean of fat meat is best, and\nall manner of broths, and pottage, with borage, lettuce, and such\nwholesome herbs are excellent good, especially of a cock boiled; all\nspoon meat. Arabians commend brains, but [2900]Laurentius, c. 8.\nexcepts against them, and so do many others; [2901]eggs are justified\nas a nutritive wholesome meat, butter and oil may pass, but with some\nlimitation; so [2902]Crato confines it, and to some men sparingly at\nset times, or in sauce, and so sugar and honey are approved. [2903]All\nsharp and sour sauces must be avoided, and spices, or at least seldom\nused: and so saffron sometimes in broth may be tolerated; but these\nthings may be more freely used, as the temperature of the party is hot\nor cold, or as he shall find inconvenience by them. The thinnest,\nwhitest, smallest wine is best, not thick, nor strong; and so of beer,\nthe middling is fittest. Bread of good wheat, pure, well purged from\nthe bran is preferred; Laurentius, cap. 8. would have it kneaded with\nrain water, if it may be gotten.\n_Water_.] Pure, thin, light water by all means use, of good smell and\ntaste, like to the air in sight, such as is soon hot, soon cold, and\nwhich Hippocrates so much approves, if at least it may be had. Rain\nwater is purest, so that it fall not down in great drops, and be used\nforthwith, for it quickly putrefies. Next to it fountain water that\nriseth in the east, and runneth eastward, from a quick running spring,\nfrom flinty, chalky, gravelly grounds: and the longer a river runneth,\nit is commonly the purest, though many springs do yield the best water\nat their fountains. The waters in hotter countries, as in Turkey,\nPersia, India, within the tropics, are frequently purer than ours in\nthe north, more subtile, thin, and lighter, as our merchants observe,\nby four ounces in a pound, pleasanter to drink, as good as our beer,\nand some of them, as Choaspis in Persia, preferred by the Persian\nkings, before wine itself.\n[2904]Clitorio quicunque sitim de fonte levarit\nVina fugit gaudetque meris abstemius undis.\n\nMany rivers I deny not are muddy still, white, thick, like those in\nChina, Nile in Egypt, Tiber at Rome, but after they be settled two or\nthree days, defecate and clear, very commodious, useful and good. Many\nmake use of deep wells, as of old in the Holy Land, lakes, cisterns,\nwhen they cannot be better provided; to fetch it in carts or gondolas,\nas in Venice, or camels' backs, as at Cairo in Egypt, [2905]Radzivilius\nobserved 8000 camels daily there, employed about that business; some\nkeep it in trunks, as in the East Indies, made four square with\ndescending steps, and 'tis not amiss, for I would not have any one so\nnice as that Grecian Calis, sister to Nicephorus, emperor of\nConstantinople, and [2906]married to Dominitus Silvius, duke of Venice,\nthat out of incredible wantonness, communi aqua uti nolebat, would use\nno vulgar water; but she died tanta (saith mine author) foetidissimi\npuris copia, of so fulsome a disease, that no water could wash her\nclean. [2907]Plato would not have a traveller lodge in a city that is\nnot governed by laws, or hath not a quick stream running by it; illud\nenim animum, hoc corrumpit valetudinem, one corrupts the body, the\nother the mind. But this is more than needs, too much curiosity is\nnaught, in time of necessity any water is allowed. Howsoever, pure\nwater is best, and which (as Pindarus holds) is better than gold; an\nespecial ornament it is, and very commodious to a city (according to\n[2908]Vegetius) when fresh springs are included within the walls, as at\nCorinth, in the midst of the town almost, there was arx altissima\nscatens fontibus, a goodly mount full of fresh water springs: if nature\nafford them not they must be had by art. It is a wonder to read of\nthose [2909]stupend aqueducts, and infinite cost hath been bestowed in\nRome of old, Constantinople, Carthage, Alexandria, and such populous\ncities, to convey good and wholesome waters: read [2910]Frontinus,\nLipsius de admir. [2911]Plinius, lib. 3. cap. 11, Strabo in his Geogr.\nThat aqueduct of Claudius was most eminent, fetched upon arches fifteen\nmiles, every arch 109 feet high: they had fourteen such other\naqueducts, besides lakes and cisterns, 700 as I take it; [2912]every\nhouse had private pipes and channels to serve them for their use. Peter\nGillius, in his accurate description of Constantinople, speaks of an\nold cistern which he went down to see, 336 feet long, 180 feet broad,\nbuilt of marble, covered over with arch-work, and sustained by 336\npillars, 12 feet asunder, and in eleven rows, to contain sweet water.\nInfinite cost in channels and cisterns, from Nilus to Alexandria, hath\nbeen formerly bestowed, to the admiration of these times; [2913]their\ncisterns so curiously cemented and composed, that a beholder would take\nthem to be all of one stone: when the foundation is laid, and cistern\nmade, their house is half built. That Segovian aqueduct in Spain, is\nmuch wondered at in these days, [2914]upon three rows of pillars, one\nabove another, conveying sweet water to every house: but each city\nalmost is full of such aqueducts. Amongst the rest [2915]he is\neternally to be commended, that brought that new stream to the north\nside of London at his own charge: and Mr. Otho Nicholson, founder of\nour waterworks and elegant conduit in Oxford. So much have all times\nattributed to this element, to be conveniently provided of it: although\nGalen hath taken exceptions at such waters, which run through leaden\npipes, ob cerussam quae in iis generatur, for that unctuous ceruse,\nwhich causeth dysenteries and fluxes; [2916]yet as Alsarius Crucius of\nGenna well answers, it is opposite to common experience. If that were\ntrue, most of our Italian cities, Montpelier in France, with infinite\nothers, would find this inconvenience, but there is no such matter. For\nprivate families, in what sort they should furnish themselves, let them\nconsult with P. Crescentius, de Agric. l. 1. c. 4, Pamphilius\nHirelacus, and the rest.\nAmongst fishes, those are most allowed of, that live in gravelly or\nsandy waters, pikes, perch, trout, gudgeon, smelts, flounders, &c.\nHippolitus Salvianus takes exception at carp; but I dare boldly say\nwith [2917] Dubravius, it is an excellent meat, if it come not from\n[2918]muddy pools, that it retain not an unsavoury taste. Erinacius\nMarinus is much commended by Oribatius, Aetius, and most of our late\nwriters.\n[2919]Crato, consil. 21. lib. 2. censures all manner of fruits, as\nsubject to putrefaction, yet tolerable at sometimes, after meals, at\nsecond course, they keep down vapours, and have their use. Sweet fruits\nare best, as sweet cherries, plums, sweet apples, pearmains, and\npippins, which Laurentius extols, as having a peculiar property against\nthis disease, and Plater magnifies, omnibus modis appropriata\nconveniunt, but they must be corrected for their windiness: ripe grapes\nare good, and raisins of the sun, musk-melons well corrected, and\nsparingly used. Figs are allowed, and almonds blanched. Trallianus\ndiscommends figs, [2920]Salvianus olives and capers, which [2921]others\nespecially like of, and so of pistick nuts. Montanus and Mercurialis\nout of Avenzoar, admit peaches, [2922]pears, and apples baked after\nmeals, only corrected with sugar, and aniseed, or fennel-seed, and so\nthey may be profitably taken, because they strengthen the stomach, and\nkeep down vapours. The like may be said of preserved cherries, plums,\nmarmalade of plums, quinces, &c., but not to drink after them.\n[2923]Pomegranates, lemons, oranges are tolerated, if they be not too\nsharp.\n[2924]Crato will admit of no herbs, but borage, bugloss, endive,\nfennel, aniseed, baum; Callenius and Arnoldus tolerate lettuce,\nspinach, beets, &c. The same Crato will allow no roots at all to be\neaten. Some approve of potatoes, parsnips, but all corrected for wind.\nNo raw salads; but as Laurentius prescribes, in broths; and so Crato\ncommends many of them: or to use borage, hops, baum, steeped in their\nordinary drink. [2925]Avenzoar magnifies the juice of a pomegranate, if\nit be sweet, and especially rose water, which he would have to be used\nin every dish, which they put in practice in those hot countries, about\nDamascus, where (if we may believe the relations of Vertomannus) many\nhogsheads of rose water are to be sold in the market at once, it is in\nso great request with them.\n\nSUBSECT. II.\u2014_Diet rectified in quantity_.\n\nMan alone, saith [2926]Cardan, eats and drinks without appetite, and\nuseth all his pleasure without necessity, animae vitio, and thence come\nmany inconveniences unto him. For there is no meat whatsoever, though\notherwise wholesome and good, but if unseasonably taken, or\nimmoderately used, more than the stomach can well bear, it will\nengender crudity, and do much harm. Therefore [2927]Crato adviseth his\npatient to eat but twice a day, and that at his set meals, by no means\nto eat without an appetite, or upon a full stomach, and to put seven\nhours' difference between dinner and supper. Which rule if we did\nobserve in our colleges, it would be much better for our healths: but\ncustom, that tyrant, so prevails, that contrary to all good order and\nrules of physic, we scarce admit of five. If after seven hours'\ntarrying he shall have no stomach, let him defer his meal, or eat very\nlittle at his ordinary time of repast. This very counsel was given by\nProsper Calenus to Cardinal Caesius, labouring of this disease; and\n[2928] Platerus prescribes it to a patient of his, to be most severely\nkept. Guianerius admits of three meals a day, but Montanus, consil. 23.\npro. Ab. Italo, ties him precisely to two. And as he must not eat\novermuch, so he may not absolutely fast; for as Celsus contends, lib.\n1. Jacchinus 15. in 9. Rhasis, [2929]repletion and inanition may both\ndo harm in two contrary extremes. Moreover, that which he doth eat,\nmust be well [2930]chewed, and not hastily gobbled, for that causeth\ncrudity and wind; and by all means to eat no more than he can well\ndigest. Some think (saith [2931] Trincavelius, lib. 11. cap. 29. de\ncurand. part. hum.) the more they eat the more they nourish themselves:\neat and live, as the proverb is, not knowing that only repairs man,\nwhich is well concocted, not that which is devoured. Melancholy men\nmost part have good [2932]appetites, but ill digestion, and for that\ncause they must be sure to rise with an appetite; and that which\nSocrates and Disarius the physicians in [2933]Macrobius so much\nrequire, St. Hierom enjoins Rusticus to eat and drink no more than,\nwill [2934]satisfy hunger and thirst. [2935]Lessius, the Jesuit, holds\ntwelve, thirteen, or fourteen ounces, or in our northern countries,\nsixteen at most, (for all students, weaklings, and such as lead an idle\nsedentary life) of meat, bread, &c., a fit proportion for a whole day,\nand as much or little more of drink. Nothing pesters the body and mind\nsooner than to be still fed, to eat and ingurgitate beyond all measure,\nas many do. [2936] By overmuch eating and continual feasts they stifle\nnature, and choke up themselves; which, had they lived coarsely, or\nlike galley slaves been tied to an oar, might have happily prolonged\nmany fair years.\nA great inconvenience comes by variety of dishes, which causeth the\nprecedent distemperature, [2937]than which (saith Avicenna) nothing is\nworse; to feed on diversity of meats, or overmuch, Sertorius-like, in\nlucem caenare, and as commonly they do in Muscovy and Iceland, to\nprolong their meals all day long, or all night. Our northern countries\noffend especially in this, and we in this island (ampliter viventes in\nprandiis et caenis, as [2938]Polydore notes) are most liberal feeders,\nbut to our own hurt. [2939]Persicos odi puer apparatus: Excess of meat\nbreedeth sickness, and gluttony causeth choleric diseases: by\nsurfeiting many perish, but he that dieteth himself prolongeth his\nlife, Ecclus. xxxvii. 29, 30. We account it a great glory for a man to\nhave his table daily furnished with variety of meats: but hear the\nphysician, he pulls thee by the ear as thou sittest, and telleth thee,\n[2940]that nothing can be more noxious to thy health than such variety\nand plenty. Temperance is a bridle of gold, and he that can use it\naright, [2941]ego non summis viris comparo, sed simillimum Deo judico,\nis liker a God than a man: for as it will transform a beast to a man\nagain, so will it make a man a God. To preserve thine honour, health,\nand to avoid therefore all those inflations, torments, obstructions,\ncrudities, and diseases that come by a full diet, the best way is to\n[2942]feed sparingly of one or two dishes at most, to have ventrem bene\nmoratum, as Seneca calls it, [2943]to choose one of many, and to feed\non that alone, as Crato adviseth his patient. The same counsel\n[2944]Prosper Calenus gives to Cardinal Caesius, to use a moderate and\nsimple diet: and though his table be jovially furnished by reason of\nhis state and guests, yet for his own part to single out some one\nsavoury dish and feed on it. The same is inculcated by [2945]Crato,\nconsil. 9. l. 2. to a noble personage affected with this grievance, he\nwould have his highness to dine or sup alone, without all his\nhonourable attendance and courtly company, with a private friend or so,\n[2946]a dish or two, a cup of Rhenish wine, &c. Montanus, consil. 24.\nfor a noble matron enjoins her one dish, and by no means to drink\nbetween meals. The like, consil. 229. or not to eat till he be an\nhungry, which rule Berengarius did most strictly observe, as Hilbertus,\nCenomecensis Episc. writes in his life,\n\u2014\u2014\u2014cui non fuit unquam\nAnte sitim potus, nec cibus ante famem,\n\nand which all temperate men do constantly keep. It is a frequent\nsolemnity still used with us, when friends meet, to go to the alehouse\nor tavern, they are not sociable otherwise: and if they visit one\nanother's houses, they must both eat and drink. I reprehend it not\nmoderately used; but to some men nothing can be more offensive; they\nhad better, I speak it with Saint [2947]Ambrose, pour so much water in\ntheir shoes.\nIt much avails likewise to keep good order in our diet, [2948]to eat\nliquid things first, broths, fish, and such meats as are sooner\ncorrupted in the stomach; harder meats of digestion must come last.\nCrato would have the supper less than the dinner, which Cardan,\nContradict. lib. 1. tract. 5. contradict. 18. disallows, and that by\nthe authority of Galen. 7. art. curat. cap. 6. and for four reasons he\nwill have the supper biggest: I have read many treatises to this\npurpose, I know not how it may concern some few sick men, but for my\npart generally for all, I should subscribe to that custom of the\nRomans, to make a sparing dinner, and a liberal supper; all their\npreparation and invitation was still at supper, no mention of dinner.\nMany reasons I could give, but when all is said pro and con,\n[2949]Cardan's rule is best, to keep that we are accustomed unto,\nthough it be naught, and to follow our disposition and appetite in some\nthings is not amiss; to eat sometimes of a dish which is hurtful, if we\nhave an extraordinary liking to it. Alexander Severus loved hares and\napples above all other meats, as [2950]Lampridius relates in his life:\none pope pork, another peacock, &c.; what harm came of it? I conclude\nour own experience is the best physician; that diet which is most\npropitious to one, is often pernicious to another, such is the variety\nof palates, humours, and temperatures, let every man observe, and be a\nlaw unto himself. Tiberius, in [2951]Tacitus, did laugh at all such,\nthat thirty years of age would ask counsel of others concerning matters\nof diet; I say the same.\nThese few rules of diet he that keeps, shall surely find great ease and\nspeedy remedy by it. It is a wonder to relate that prodigious\ntemperance of some hermits, anchorites, and fathers of the church: he\nthat shall but read their lives, written by Hierom, Athanasius, &c.,\nhow abstemious heathens have been in this kind, those Curii and\nFabritii, those old philosophers, as Pliny records, lib. 11. Xenophon,\nlib. 1. de vit. Socrat. Emperors and kings, as Nicephorus relates,\nEccles. hist. lib. 18. cap. 8. of Mauritius, Ludovicus Pius, &c., and\nthat admirable [2952]example of Ludovicus Cornarus, a patrician of\nVenice, cannot but admire them. This have they done voluntarily and in\nhealth; what shall these private men do that are visited with sickness,\nand necessarily [2953]enjoined to recover, and continue their health?\nIt is a hard thing to observe a strict diet, et qui medice vivit,\nmisere vivit, [2954]as the saying is, quale hoc ipsum erit vivere, his\nsi privatus fueris? as good be buried, as so much debarred of his\nappetite; excessit medicina malum, the physic is more troublesome than\nthe disease, so he complained in the poet, so thou thinkest: yet he\nthat loves himself will easily endure this little misery, to avoid a\ngreater inconvenience; e malis minimum better do this than do worse.\nAnd as [2955]Tully holds, better be a temperate old man than a\nlascivious youth. 'Tis the only sweet thing (which he adviseth) so to\nmoderate ourselves, that we may have senectutem in juventute, et in\njuventute senectutem, be youthful in our old age, staid in our youth,\ndiscreet and temperate in both.\n\nMEMB. II.\n\n_Retention and Evacuation rectified_.\n\nI have declared in the causes what harm costiveness hath done in\nprocuring this disease; if it be so noxious, the opposite must needs be\ngood, or mean at least, as indeed it is, and to this cure necessarily\nrequired; maxime conducit, saith Montaltus, cap. 27. it very much\navails. [2956] Altomarus, cap. 7, commends walking in a morning, into\nsome fair green pleasant fields, but by all means first, by art or\nnature, he will have these ordinary excrements evacuated. Piso calls\nit, Beneficium ventris, the benefit, help or pleasure of the belly, for\nit doth much ease it. Laurentius, cap. 8, Crato, consil. 21. l. 2.\nprescribes it once a day at least: where nature is defective, art must\nsupply, by those lenitive electuaries, suppositories, condite prunes,\nturpentine, clysters, as shall be shown. Prosper Calenus, lib. de atra\nbile, commends clysters in hypochondriacal melancholy, still to be used\nas occasion serves; [2957] Peter Cnemander in a consultation of his pro\nhypocondriaco, will have his patient continually loose, and to that end\nsets down there many forms of potions and clysters. Mercurialis,\nconsil. 88. if this benefit come not of its own accord, prescribes\n[2958]clysters in the first place: so doth Montanus, consil. 24.\nconsil. 31 et 229. he commends turpentine to that purpose: the same he\ningeminates, consil. 230. for an Italian abbot. 'Tis very good to wash\nhis hands and face often, to shift his clothes, to have fair linen\nabout him, to be decently and comely attired, for sordes vitiant,\nnastiness defiles and dejects any man that is so voluntarily, or\ncompelled by want, it dulleth the spirits.\nBaths are either artificial or natural, both have their special uses in\nthis malady, and as [2959]Alexander supposeth, lib. 1. cap. 16. yield\nas speedy a remedy as any other physic whatsoever. Aetius would have\nthem daily used, assidua balnea, Tetra. 2. sect. 2. c. 9. Galen cracks\nhow many several cures he hath performed in this kind by use of baths\nalone, and Rufus pills, moistening them which are otherwise dry. Rhasis\nmakes it a principal cure, Tota cura sit in humectando, to bathe and\nafterwards anoint with oil. Jason Pratensis, Laurentius, cap. 8. and\nMontanus set down their peculiar forms of artificial baths. Crato,\nconsil. 17. lib. 2. commends mallows, camomile, violets, borage to be\nboiled in it, and sometimes fair water alone, and in his following\ncounsel, Balneum aquae dulcis solum saepissime profuisse compertum\nhabemus. So doth Fuchsius, lib. 1. cap. 33. Frisimelica, 2. consil. 42.\nin Trincavelius. Some beside herbs prescribe a ram's head and other\nthings to be boiled. [2960] Fernelius, consil. 44. will have them used\nten or twelve days together; to which he must enter fasting, and so\ncontinue in a temperate heat, and after that frictions all over the\nbody. Lelius Aegubinus, consil. 142. and Christoph. Aererus, in a\nconsultation of his, hold once or twice a week sufficient to bathe, the\n[2961]water to be warm, not hot, for fear of sweating. Felix Plater,\nobserv. lib. 1. for a melancholy lawyer, [2962] will have lotions of\nthe head still joined to these baths, with a ley wherein capital herbs\nhave been boiled. [2963]Laurentius speaks of baths of milk, which I\nfind approved by many others. And still after bath, the body to be\nanointed with oil of bitter almonds, of violets, new or fresh butter,\n[2964]capon's grease, especially the backbone, and then lotions of the\nhead, embrocations, &c. These kinds of baths have been in former times\nmuch frequented, and diversely varied, and are still in general use in\nthose eastern countries. The Romans had their public baths very\nsumptuous and stupend, as those of Antoninus and Diocletian. Plin. 36.\nsaith there were an infinite number of them in Rome, and mightily\nfrequented; some bathed seven times a day, as Commodus the emperor is\nreported to have done; usually twice a day, and they were after\nanointed with most costly ointments: rich women bathed themselves in\nmilk, some in the milk of five hundred she-asses at once: we have many\nruins of such, baths found in this island, amongst those parietines and\nrubbish of old Roman towns. Lipsius, de mag. Urb. Rom. l. 3, c. 8,\nRosinus, Scot of Antwerp, and other antiquaries, tell strange stories\nof their baths. Gillius, l. 4. cap. ult. Topogr. Constant. reckons up\n155 public [2965]baths in Constantinople, of fair building; they are\nstill [2966]frequented in that city by the Turks of all sorts, men and\nwomen, and all over Greece, and those hot countries; to absterge belike\nthat fulsomeness of sweat, to which they are there subject.\n[2967]Busbequius, in his epistles, is very copious in describing the\nmanner of them, how their women go covered, a maid following with a box\nof ointment to rub them. The richer sort have private baths in their\nhouses; the poorer go to the common, and are generally so curious in\nthis behalf, that they will not eat nor drink until they have bathed,\nbefore and after meals some, [2968]and will not make water (but they\nwill wash their hands) or go to stool. Leo Afer. l. 3. makes mention of\none hundred several baths at Fez in Africa, most sumptuous, and such as\nhave great revenues belonging to them. Buxtorf. cap. 14, Synagog. Jud.\nspeaks of many ceremonies amongst the Jews in this kind; they are very\nsuperstitious in their baths, especially women.\nNatural baths are praised by some, discommended by others; but it is in\na divers respect. [2969]Marcus, de Oddis in Hip. affect. consulted\nabout baths, condemns them for the heat of the liver, because they dry\ntoo fast; and yet by and by, [2970]in another counsel for the same\ndisease, he approves them because they cleanse by reason of the\nsulphur, and would have their water to be drunk. Areteus, c. 7.\ncommends alum baths above the rest; and [2971]Mercurialis, consil. 88.\nthose of Lucca in that hypochondriacal passion. He would have his\npatient tarry there fifteen days together, and drink the water of them,\nand to be bucketed, or have the water poured on his head. John\nBaptista, Sylvaticus cont. 64. commends all the baths in Italy, and\ndrinking of their water, whether they be iron, alum, sulphur; so doth\n[2972]Hercules de Saxonia. But in that they cause sweat and dry so\nmuch, he confines himself to hypochondriacal melancholy alone,\nexcepting that of the head and the other. Trincavelius, consil. 14.\nlib. 1. refers those [2973]Porrectan baths before the rest, because of\nthe mixture of brass, iron, alum, and consil. 35. l. 3. for a\nmelancholy lawyer, and consil. 36. in that hypochondriacal passion, the\n[2974]baths of Aquaria, and 36. consil. the drinking of them.\nFrisimelica, consulted amongst the rest in Trincavelius, consil. 42.\nlib. 2. prefers the waters of [2975]Apona before all artificial baths\nwhatsoever in this disease, and would have one nine years affected with\nhypochondriacal passions fly to them as to a [2976]holy anchor. Of the\nsame mind is Trincavelius himself there, and yet both put a hot liver\nin the same party for a cause, and send him to the waters of St. Helen,\nwhich are much hotter. Montanus, consil. 230. magnifies the\n[2977]Chalderinian baths, and consil 237. et 239. he exhorteth to the\nsame, but with this caution, [2978]that the liver be outwardly anointed\nwith some coolers that it be not overheated. But these baths must be\nwarily frequented by melancholy persons, or if used, to such as are\nvery cold of themselves, for as Gabelius concludes of all Dutch baths,\nand especially of those of Baden, they are good for all cold diseases,\n[2979]naught for choleric, hot and dry, and all infirmities proceeding\nof choler, inflammations of the spleen and liver. Our English baths, as\nthey are hot, must needs incur the same censure: but D. Turner of old,\nand D. Jones have written at large of them. Of cold baths I find little\nor no mention in any physician, some speak against them: [2980]Cardan\nalone out of Agathinus commends bathing in fresh rivers, and cold\nwaters, and adviseth all such as mean to live long to use it, for it\nagrees with all ages and complexions, and is most profitable for hot\ntemperatures. As for sweating, urine, bloodletting by haemrods, or\notherwise, I shall elsewhere more opportunely speak of them.\nImmoderate Venus in excess, as it is a cause, or in defect; so\nmoderately used to some parties an only help, a present remedy. Peter\nForestus calls it aptissimum remedium, a most apposite remedy,\n[2981]remitting anger, and reason, that was otherwise bound. Avicenna\nFen. 3. 20. Oribasius med. collect. lib. 6. cap. 37. contend out of\nRuffus and others, [2982] that many madmen, melancholy, and labouring\nof the falling sickness, have been cured by this alone. Montaltus cap.\n27. de melan. will have it drive away sorrow, and all illusions of the\nbrain, to purge the heart and brain from ill smokes and vapours that\noffend them: [2983]and if it be omitted, as Valescus supposeth, it\nmakes the mind sad, the body dull and heavy. Many other inconveniences\nare reckoned up by Mercatus, and by Rodericus a Castro, in their tracts\nde melancholia virginum et monialium; ob seminis retentionem saviunt\nsaepe moniales et virgines, but as Platerus adds, si nubant sanantur,\nthey rave single, and pine away, much discontent, but marriage mends\nall. Marcellus Donatus lib. 2. med. hist. cap. 1. tells a story to\nconfirm this out of Alexander Benedictus, of a maid that was mad, ob\nmenses inhibitos, cum in officinam meritoriam incidisset, a quindecem\nviris eadem nocte compressa, mensium largo profluvio, quod pluribus\nannis ante constiterat, non sine magno pudore mane menti restituta\ndiscessit. But this must be warily understood, for as Arnoldus objects,\nlib. 1. breviar. 18. cap. Quid coitus ad melancholicum succum? What\naffinity have these two? [2984]except it be manifest that\nsuperabundance of seed, or fullness of blood be a cause, or that love,\nor an extraordinary desire of Venus, have gone before, or that as Lod.\nMercatus excepts, they be very flatuous, and have been otherwise\naccustomed unto it. Montaltus cap. 27. will not allow of moderate Venus\nto such as have the gout, palsy, epilepsy, melancholy, except they be\nvery lusty, and full of blood. [2985]Lodovicus Antonius lib. med.\nmiscet. in his chapter of Venus, forbids it utterly to all wrestlers,\nditchers, labouring men, &c. [2986]Ficinus and [2987]Marsilius Cognatus\nputs Venus one of the five mortal enemies of a student: it consumes the\nspirits, and weakeneth the brain. Halyabbas the Arabian, 5. Theor. cap.\n36. and Jason Pratensis make it the fountain of most diseases,\n[2988]but most pernicious to them who are cold and dry: a melancholy\nman must not meddle with it, but in some cases. Plutarch in his book de\nsan. tuend. accounts of it as one of the three principal signs and\npreservers of health, temperance in this kind: [2989]to rise with an\nappetite, to be ready to work, and abstain from venery, tria\nsaluberrima, are three most healthful things. We see their opposites\nhow pernicious they are to mankind, as to all other creatures they\nbring death, and many feral diseases: Immodicis brevis est aetas et\nrara senectus. Aristotle gives instance in sparrows, which are parum\nvivaces ob salacitatem, [2990]short lived because of their salacity,\nwhich is very frequent, as Scoppius in Priapus will better inform you.\nThe extremes being both bad, [2991]the medium is to be kept, which\ncannot easily be determined. Some are better able to sustain, such as\nare hot and moist, phlegmatic, as Hippocrates insinuateth, some strong\nand lusty, well fed like [2992]Hercules, [2993] Proculus the emperor,\nlusty Laurence, [2994]prostibulum faeminae Messalina the empress, that\nby philters, and such kind of lascivious meats, use all means to\n[2995]enable themselves: and brag of it in the end, confodi multas\nenim, occidi vero paucas per ventrem vidisti, as that Spanish\n[2996]Celestina merrily said: others impotent, of a cold and dry\nconstitution, cannot sustain those gymnics without great hurt done to\ntheir own bodies, of which number (though they be very prone to it) are\nmelancholy men for the most part.\n\nMEMB. III.\n\n_Air rectified. With a digression of the Air_.\n\nAs a long-winged hawk, when he is first whistled off the fist, mounts\naloft, and for his pleasure fetcheth many a circuit in the air, still\nsoaring higher and higher, till he be come to his full pitch, and in\nthe end when the game is sprung, comes down amain, and stoops upon a\nsudden: so will I, having now come at last into these ample fields of\nair, wherein I may freely expatiate and exercise myself for my\nrecreation, awhile rove, wander round about the world, mount aloft to\nthose ethereal orbs and celestial spheres, and so descend to my former\nelements again. In which progress I will first see whether that\nrelation of the friar of [2997] Oxford be true, concerning those\nnorthern parts under the pole (if I meet obiter with the wandering Jew,\nElias Artifex, or Lucian's Icaromenippus, they shall be my guides)\nwhether there be such 4. Euripes, and a great rock of loadstones, which\nmay cause the needle in the compass still to bend that way, and what\nshould be the true cause of the variation of the compass, [2998]is it a\nmagnetical rock, or the pole-star, as Cardan will; or some other star\nin the bear, as Marsilius Ficinus; or a magnetical meridian, as\nMaurolieus; Vel situs in vena terrae, as Agricola; or the nearness of\nthe next continent, as Cabeus will; or some other cause, as Scaliger,\nCortesius, Conimbricenses, Peregrinus contend; why at the Azores it\nlooks directly north, otherwise not? In the Mediterranean or Levant (as\nsome observe) it varies 7. grad. by and by 12. and then 22. In the\nBaltic Seas, near Rasceburg in Finland, the needle runs round, if any\nships come that way, though [2999]Martin Ridley write otherwise, that\nthe needle near the Pole will hardly be forced from his direction. 'Tis\nfit to be inquired whether certain rules may be made of it, as 11.\ngrad. Lond. variat. alibi 36. &c. and that which is more prodigious,\nthe variation varies in the same place, now taken accurately, 'tis so\nmuch after a few years quite altered from that it was: till we have\nbetter intelligence, let our Dr. Gilbert, and Nicholas [3000]Cabeus the\nJesuit, that have both written great volumes of this subject, satisfy\nthese inquisitors. Whether the sea be open and navigable by the Pole\narctic, and which is the likeliest way, that of Bartison the Hollander,\nunder the Pole itself, which for some reasons I hold best: or by Fretum\nDavis, or Nova Zembla. Whether [3001]Hudson's discovery be true of a\nnew found ocean, any likelihood of Button's Bay in 50. degrees,\nHubberd's Hope in 60. that of ut ultra near Sir Thomas Roe's welcome in\nNorthwest Fox, being that the sea ebbs and flows constantly there 15.\nfoot in 12. hours, as our [3002]new cards inform us that California is\nnot a cape, but an island, and the west winds make the neap tides equal\nto the spring, or that there be any probability to pass by the straits\nof Anian to China, by the promontory of Tabin. If there be, I shall\nsoon perceive whether [3003]Marcus Polus the Venetian's narration be\ntrue or false, of that great city of Quinsay and Cambalu; whether there\nbe any such places, or that as [3004]Matth. Riccius the Jesuit hath\nwritten, China and Cataia be all one, the great Cham of Tartary and the\nking of China be the same; Xuntain and Quinsay, and the city of Cambalu\nbe that new Peking, or such a wall 400 leagues long to part China from\nTartary: whether [3005]Presbyter John be in Asia or Africa; M. Polus\nVenetus puts him in Asia, [3006]the most received opinion is, that he\nis emperor of the Abyssines, which of old was Ethiopia, now Nubia,\nunder the equator in Africa. Whether [3007]Guinea be an island or part\nof the continent, or that hungry [3008]Spaniard's discovery of Terra\nAustralis Incognita, or Magellanica, be as true as that of Mercurius\nBritannius, or his of Utopia, or his of Lucinia. And yet in likelihood\nit may be so, for without all question it being extended from the\ntropic of Capricorn to the circle Antarctic, and lying as it doth in\nthe temperate zone, cannot choose but yield in time some flourishing\nkingdoms to succeeding ages, as America did unto the Spaniards. Shouten\nand Le Meir have done well in the discovery of the Straits of Magellan,\nin finding a more convenient passage to Mare pacificum: methinks some\nof our modern argonauts should prosecute the rest. As I go by\nMadagascar, I would see that great bird [3009]ruck, that can carry a\nman and horse or an elephant, with that Arabian phoenix described by\n[3010]Adricomius; see the pelicans of Egypt, those Scythian gryphes in\nAsia: and afterwards in Africa examine the fountains of Nilus, whether\nHerodotus, [3011]Seneca, Plin. lib. 5. cap. 9. Strabo. lib. 5. give a\ntrue cause of his annual flowing, [3012]Pagaphetta discourse rightly of\nit, or of Niger and Senegal; examine Cardan, [3013]Scaliger's reasons,\nand the rest. Is it from those Etesian winds, or melting of snow in the\nmountains under the equator (for Jordan yearly overflows when the snow\nmelts in Mount Libanus), or from those great dropping perpetual showers\nwhich are so frequent to the inhabitants within the tropics, when the\nsun is vertical, and cause such vast inundations in Senegal, Maragnan,\nOronoco and the rest of those great rivers in Zona Torrida, which have\nall commonly the same passions at set times: and by good husbandry and\npolicy hereafter no doubt may come to be as populous, as well tilled,\nas fruitful, as Egypt itself or Cauchinthina? I would observe all those\nmotions of the sea, and from what cause they proceed, from the moon (as\nthe vulgar hold) or earth's motion, which Galileus, in the fourth\ndialogue of his system of the world, so eagerly proves, and firmly\ndemonstrates; or winds, as [3014] some will. Why in that quiet ocean of\nZur, in mari pacifico, it is scarce perceived, in our British seas most\nviolent, in the Mediterranean and Red Sea so vehement, irregular, and\ndiverse? Why the current in that Atlantic Ocean should still be in some\nplaces from, in some again towards the north, and why they come sooner\nthan go? and so from Moabar to Madagascar in that Indian Ocean, the\nmerchants come in three weeks, as [3015]Scaliger discusseth, they\nreturn scarce in three months, with the same or like winds: the\ncontinual current is from east to west. Whether Mount Athos, Pelion,\nOlympus, Ossa, Caucasus, Atlas, be so high as Pliny, Solinus, Mela\nrelate, above clouds, meteors, ubi nec aurae nec venti spirant\n(insomuch that they that ascend die suddenly very often, the air is so\nsubtile,) 1250 paces high, according to that measure of Dicearchus, or\n78 miles perpendicularly high, as Jacobus Mazonius, sec. 3. et 4.\nexpounding that place of Aristotle about Caucasus; and as\n[3016]Blancanus the Jesuit contends out of Clavius and Nonius\ndemonstrations de Crepusculis: or rather 32 stadiums, as the most\nreceived opinion is; or 4 miles, which the height of no mountain doth\nperpendicularly exceed, and is equal to the greatest depths of the sea,\nwhich is, as Scaliger holds, 1580 paces, Exer. 38, others 100 paces. I\nwould see those inner parts of America, whether there be any such great\ncity of Manoa, or Eldorado, in that golden empire, where the highways\nare as much beaten (one reports) as between Madrid and Valadolid in\nSpain; or any such Amazons as he relates, or gigantic Patagones in\nChica; with that miraculous mountain [3017]Ybouyapab in the Northern\nBrazil, cujus jugum sternitur in amoenissimam planitiem, &c. or that of\nPariacacca so high elevated in Peru. [3018]The peak of Tenerife how\nhigh it is? 70 miles, or 50 as Patricius holds, or 9 as Snellius\ndemonstrates in his Eratosthenes: see that strange\n[3019]Cirknickzerksey lake in Carniola, whose waters gush so fast out\nof the ground, that they will overtake a swift horseman, and by and by\nwith as incredible celerity are supped up: which Lazius and Wernerus\nmake an argument of the Argonauts sailing under ground. And that vast\nden or hole called [3020]Esmellen in Muscovia, quae visitur horriendo\nhiatu, &c. which if anything casually fall in, makes such a roaring\nnoise, that no thunder, or ordnance, or warlike engine can make the\nlike; such another is Gilber's Cave in Lapland, with many the like. I\nwould examine the Caspian Sea, and see where and how it exonerates\nitself, after it hath taken in Volga, Jaxares, Oxus, and those great\nrivers; at the mouth of Oby, or where? What vent the Mexican lake hath,\nthe Titicacan in Peru, or that circular pool in the vale of Terapeia,\nof which Acosta l. 3. c. 16. hot in a cold country, the spring of which\nboils up in the middle twenty foot square, and hath no vent but\nexhalation: and that of Mare mortuum in Palestine, of Thrasymene, at\nPeruzium in Italy: the Mediterranean itself. For from the ocean, at the\nStraits of Gibraltar, there is a perpetual current into the Levant, and\nso likewise by the Thracian Bosphorus out of the Euxine or Black Sea,\nbesides all those great rivers of Nile, Po, Rhone, &c. how is this\nwater consumed, by the sun or otherwise? I would find out with Trajan\nthe fountains of Danube, of Ganges, Oxus, see those Egyptian pyramids,\nTrajan's bridge, Grotto de Sybilla, Lucullus's fishponds, the temple of\nNidrose, &c. (And, if I could, observe what becomes of swallows,\nstorks, cranes, cuckoos, nightingales, redstarts, and many other kind\nof singing birds, water-fowls, hawks, &c. some of them are only seen in\nsummer, some in winter; some are observed in the [3021]snow, and at no\nother times, each have their seasons. In winter not a bird is in\nMuscovy to be found, but at the spring in an instant the woods and\nhedges are full of them, saith [3022]Herbastein: how comes it to pass?\nDo they sleep in winter, like Gesner's Alpine mice; or do they lie hid\n(as [3023]Olaus affirms) in the bottom of lakes and rivers, spiritum\ncontinentes? often so found by fishermen in Poland and Scandia, two\ntogether, mouth to mouth, wing to wing; and when the spring comes they\nrevive again, or if they be brought into a stove, or to the fireside.\nOr do they follow the sun, as Peter Martyr legat Babylonica l. 2.\nmanifestly convicts, out of his own knowledge; for when he was\nambassador in Egypt, he saw swallows, Spanish kites, [3024]and many\nsuch other European birds, in December and January very familiarly\nflying, and in great abundance, about Alexandria, ubi floridae tunc\narbores ac viridaria. Or lie they hid in caves, rocks, and hollow\ntrees, as most think, in deep tin-mines or sea-cliffs, as [3025]Mr.\nCarew gives out? I conclude of them all, for my part, as [3026]Munster\ndoth of cranes and storks; whence they come, whither they go,\nincompertum adhuc, as yet we know not. We see them here, some in\nsummer, some in winter; their coming and going is sure in the night: in\nthe plains of Asia (saith he) the storks meet on such a set day, he\nthat comes last is torn in pieces, and so they get them gone. Many\nstrange places, Isthmi, Euripi, Chersonesi, creeks, havens,\npromontories, straits, Lakes, baths, rocks, mountains, places, and\nfields, where cities have been ruined or swallowed, battles fought,\ncreatures, sea-monsters, remora, &c. minerals, vegetals. Zoophytes were\nfit to be considered in such an expedition, and amongst the rest that\nof [3027]Harbastein his Tartar lamb, [3028]Hector Boethius goosebearing\ntree in the orchards, to which Cardan lib. 7. cap. 36. de rerum\nvarietat. subscribes: [3029]Vertomannus wonderful palm, that [3030] fly\nin Hispaniola, that shines like a torch in the night, that one may well\nsee to write; those spherical stones in Cuba which nature hath so made,\nand those like birds, beasts, fishes, crowns, swords, saws, pots, &c.\nusually found in the metal mines in Saxony about Mansfield, and in\nPoland near Nokow and Pallukie, as [3031]Munster and others relate.\nMany rare creatures and novelties each part of the world affords:\namongst the rest, I would know for a certain whether there be any such\nmen, as Leo Suavius, in his comment on Paracelsus de sanit. tuend. and\n[3032]Gaguinus records in his description of Muscovy, that in\nLucomoria, a province in Russia, lie fast asleep as dead all winter,\nfrom the 27 of November, like frogs and swallows, benumbed with cold,\nbut about the 24 of April in the spring they revive again, and go about\ntheir business. I would examine that demonstration of Alexander\nPicolomineus, whether the earth's superficies be bigger than the seas:\nor that of Archimedes be true, the superficies of all water is even?\nSearch the depth, and see that variety of sea-monsters and fishes,\nmermaids, seamen, horses, &c. which it affords. Or whether that be true\nwhich Jordanus Brunus scoffs at, that if God did not detain it, the sea\nwould overflow the earth by reason of his higher site, and which\nJosephus Blancanus the Jesuit in his interpretation on those\nmathematical places of Aristotle, foolishly fears, and in a just tract\nproves by many circumstances, that in time the sea will waste away the\nland, and all the globe of the earth shall be covered with waters;\nrisum teneatis amici? what the sea takes away in one place it adds in\nanother. Methinks he might rather suspect the sea should in time be\nfilled by land, trees grow up, carcasses, &c. that all-devouring fire,\nomnia devorans et consumens, will sooner cover and dry up the vast\nocean with sand and ashes. I would examine the true seat of that\nterrestrial [3033]paradise, and where Ophir was whence Solomon did\nfetch his gold: from Peruana, which some suppose, or that Aurea\nChersonesus, as Dominicus Niger, Arias Montanus, Goropius, and others\nwill. I would censure all Pliny's, Solinus', Strabo's, Sir John\nMandeville's, Olaus Magnus', Marcus Polus' lies, correct those errors\nin navigation, reform cosmographical charts, and rectify longitudes, if\nit were possible; not by the compass, as some dream, with Mark Ridley\nin his treatise of magnetical bodies, cap. 43. for as Cabeus magnet\nphilos. lib. 3. cap. 4. fully resolves, there is no hope thence, yet I\nwould observe some better means to find them out.\nI would have a convenient place to go down with Orpheus, Ulysses,\nHercules, [3034]Lucian's Menippus, at St. Patrick's purgatory, at\nTrophonius' den, Hecla in Iceland, Aetna in Sicily, to descend and see\nwhat is done in the bowels of the earth: do stones and metals grow\nthere still? how come fir trees to be [3035]digged out from tops of\nhills, as in our mosses, and marshes all over Europe? How come they to\ndig up fish bones, shells, beams, ironworks, many fathoms under ground,\nand anchors in mountains far remote from all seas? [3036]Anno 1460 at\nBern in Switzerland 50 fathom deep a ship was digged out of a mountain,\nwhere they got metal ore, in which were 48 carcasses of men, with other\nmerchandise. That such things are ordinarily found in tops of hills,\nAristotle insinuates in his meteors, [3037]Pomponius Mela in his first\nbook, c. de Numidia, and familiarly in the Alps, saith [3038]Blancanus\nthe Jesuit, the like is to be seen: came this from earthquakes, or from\nNoah's flood, as Christians suppose, or is there a vicissitude of sea\nand land, as Anaximenes held of old, the mountains of Thessaly would\nbecome seas, and seas again mountains? The whole world belike should be\nnew moulded, when it seemed good to those all-commanding powers, and\nturned inside out, as we do haycocks in harvest, top to bottom, or\nbottom to top: or as we turn apples to the fire, move the world upon\nhis centre; that which is under the poles now, should be translated to\nthe equinoctial, and that which is under the torrid zone to the circle\narctic and antarctic another while, and so be reciprocally warmed by\nthe sun: or if the worlds be infinite, and every fixed star a sun, with\nhis compassing planets (as Brunus and Campanella conclude) cast three\nor four worlds into one; or else of one world make three or four new,\nas it shall seem to them best. To proceed, if the earth be 21,500 miles\nin [3039]compass, its diameter is 7,000 from us to our antipodes, and\nwhat shall be comprehended in all that space? What is the centre of the\nearth? is it pure element only, as Aristotle decrees, inhabited (as\n[3040] Paracelsus thinks) with creatures, whose chaos is the earth: or\nwith fairies, as the woods and waters (according to him) are with\nnymphs, or as the air with spirits? Dionisiodorus, a mathematician in\n[3041]Pliny, that sent a letter, ad superos after he was dead, from the\ncentre of the earth, to signify what distance the same centre was from\nthe superficies of the same, viz. 42,000 stadiums, might have done well\nto have satisfied all these doubts. Or is it the place of hell, as\nVirgil in his Aenides, Plato, Lucian, Dante, and others poetically\ndescribe it, and as many of our divines think? In good earnest, Anthony\nRusca, one of the society of that Ambrosian College, in Milan, in his\ngreat volume de Inferno, lib. 1. cap. 47. is stiff in this tenet, 'tis\na corporeal fire tow, cap. 5. I. 2. as he there disputes. Whatsoever\nphilosophers write (saith [3042]Surius) there be certain mouths of\nhell, and places appointed for the punishment of men's souls, as at\nHecla in Iceland, where the ghosts of dead men are familiarly seen, and\nsometimes talk with the living: God would have such visible places,\nthat mortal men might be certainly informed, that there be such\npunishments after death, and learn hence to fear God. Kranzius Dan.\nhist. lib. 2. cap. 24. subscribes to this opinion of Surius, so doth\nColerus cap. 12. lib. de immortal animae (out of the authority belike\nof St. Gregory, Durand, and the rest of the schoolmen, who derive as\nmuch from Aetna in Sicily, Lipari, Hiera, and those sulphureous\nvulcanian islands) making Terra del Fuego, and those frequent volcanoes\nin America, of which Acosta lib. 3. cap. 24. that fearful mount\nHecklebirg in Norway, an especial argument to prove it, [3043]where\nlamentable screeches and howlings are continually heard, which strike a\nterror to the auditors; fiery chariots are commonly seen to bring in\nthe souls of men in the likeness of crows, and devils ordinarily go in\nand out. Such another proof is that place near the Pyramids in Egypt,\nby Cairo, as well to confirm this as the resurrection, mentioned by\n[3044]Kornmannus mirac. mort. lib. 1. cap. 30. Camerarius oper. suc.\ncap. 37. Bredenbachius pereg. ter. sanct. and some others, where once a\nyear dead bodies arise about March, and walk, after awhile hide\nthemselves again: thousands of people come yearly to see them. But\nthese and such like testimonies others reject, as fables, illusions of\nspirits, and they will have no such local known place, more than Styx\nor Phlegethon, Pluto's court, or that poetical Infernus, where Homer's\nsoul was seen hanging on a tree, &c., to which they ferried over in\nCharon's boat, or went down at Hermione in Greece, compendiaria ad\nInfernos via, which is the shortest cut, quia nullum a mortuis naulum\neo loci exposcunt, (saith [3045]Gerbelius) and besides there were no\nfees to be paid. Well then, is it hell, or purgatory, as Bellarmine: or\nLimbus patrum, as Gallucius will, and as Rusca will (for they have made\nmaps of it) [3046]or Ignatius parler? Virgil, sometimes bishop of\nSaltburg (as Aventinus _anno_ 745 relates) by Bonifacius bishop of\nMentz was therefore called in question, because he held antipodes\n(which they made a doubt whether Christ died for) and so by that means\ntook away the seat of hell, or so contracted it, that it could bear no\nproportion to heaven, and contradicted that opinion of Austin, Basil,\nLactantius that held the earth round as a trencher (whom Acosta and\ncommon experience more largely confute) but not as a ball; and\nJerusalem where Christ died the middle of it; or Delos, as the fabulous\nGreeks feigned: because when Jupiter let two eagles loose, to fly from\nthe world's ends east and west, they met at Delos. But that scruple of\nBonifacius is now quite taken away by our latter divines: Franciscus\nRibera, in cap. 14. Apocalyps. will have hell a material and local fire\nin the centre of the earth, 200 Italian miles in diameter, as he\ndefines it out of those words, Exivit sanguis de terra\u2014per stadia mille\nsexcenta, &c. But Lessius lib. 13. de moribus divinis, cap. 24. will\nhave this local hell far less, one Dutch mile in diameter, all filled\nwith fire and brimstone: because, as he there demonstrates, that space,\ncubically multiplied, will make a sphere able to hold eight hundred\nthousand millions of damned bodies (allowing each body six foot square)\nwhich will abundantly suffice; Cum cerium sit, inquit, facta\nsubductione, non futuros centies mille milliones damnandorum. But if it\nbe no material fire (as Sco. Thomas, Bonaventure, Soncinas, Voscius,\nand others argue) it may be there or elsewhere, as Keckerman disputes\nSystem. Theol. for sure somewhere it is, certum est alicubi, etsi\ndefinitus circulus non assignetur. I will end the controversy in\n[3047]Austin's words, Better doubt of things concealed, than to contend\nabout uncertainties, where Abraham's bosom is, and hell fire: [3048]Vix\na mansuetis, a contentiosis nunquam invenitur; scarce the meek, the\ncontentious shall never find. If it be solid earth, 'tis the fountain\nof metals, waters, which by his innate temper turns air into water,\nwhich springs up in several chinks, to moisten the earth's superficies,\nand that in a tenfold proportion (as Aristotle holds) or else these\nfountains come directly from the sea, by [3049]secret passages, and so\nmade fresh again, by running through the bowels of the earth; and are\neither thick, thin, hot, cold, as the matter or minerals are by which\nthey pass; or as Peter Martyr Ocean. Decad. lib. 9. and some others\nhold, from [3050] abundance of rain that falls, or from that ambient\nheat and cold, which alters that inward heat, and so per consequens the\ngeneration of waters. Or else it may be full of wind, or a sulphureous\ninnate fire, as our meteorologists inform us, which sometimes breaking\nout, causeth those horrible earthquakes, which are so frequent in these\ndays in Japan, China, and oftentimes swallow up whole cities. Let\nLucian's Menippus consult with or ask of Tiresias, if you will not\nbelieve philosophers, he shall clear all your doubts when he makes a\nsecond voyage.\nIn the mean time let us consider of that which is sub dio, and find out\na true cause, if it be possible, of such accidents, meteors,\nalterations, as happen above ground. Whence proceed that variety of\nmanners, and a distinct character (as it were) to several nations? Some\nare wise, subtile, witty; others dull, sad and heavy; some big, some\nlittle, as Tully de Fato, Plato in Timaeo, Vegetius and Bodine prove at\nlarge, method. cap. 5. some soft, and some hardy, barbarous, civil,\nblack, dun, white, is it from the air, from the soil, influence of\nstars, or some other secret cause? Why doth Africa breed so many\nvenomous beasts, Ireland none? Athens owls, Crete none? [3051]Why hath\nDaulis and Thebes no swallows (so Pausanius informeth us) as well as\nthe rest of Greece, [3052]Ithaca no hares, Pontus asses, Scythia swine?\nwhence comes this variety of complexions, colours, plants, birds,\nbeasts, [3053]metals, peculiar almost to every place? Why so many\nthousand strange birds and beasts proper to America alone, as Acosta\ndemands lib. 4. cap. 36. were they created in the six days, or ever in\nNoah's ark? if there, why are they not dispersed and found in other\ncountries? It is a thing (saith he) hath long held me in suspense; no\nGreek, Latin, Hebrew ever heard of them before, and yet as differing\nfrom our European animals, as an egg and a chestnut: and which is more,\nkine, horses, sheep, &c., till the Spaniards brought them, were never\nheard of in those parts? How comes it to pass, that in the same site,\nin one latitude, to such as are Perioeci, there should be such\ndifference of soil, complexion, colour, metal, air, &c. The Spaniards\nare white, and so are Italians, when as the inhabitants about\n[3054]Caput bonae spei are blackamoors, and yet both alike distant from\nthe equator: nay they that dwell in the same parallel line with these\nNegroes, as about the Straits of Magellan, are white coloured, and yet\nsome in Presbyter John's country in Ethiopia are dun; they in Zeilan\nand Malabar parallel with them again black: Manamotapa in Africa, and\nSt. Thomas Isle are extreme hot, both under the line, coal black their\ninhabitants, whereas in Peru they are quite opposite in colour, very\ntemperate, or rather cold, and yet both alike elevated. Moscow in 53.\ndegrees of latitude extreme cold, as those northern countries usually\nare, having one perpetual hard frost all winter long; and in 52. deg.\nlat. sometimes hard frost and snow all summer, as Button's Bay, &c., or\nby fits; and yet [3055]England near the same latitude, and Ireland,\nvery moist, warm, and more temperate in winter than Spain, Italy, or\nFrance. Is it the sea that causeth this difference, and the air that\ncomes from it: Why then is [3056]Ister so cold near the Euxine, Pontus,\nBithynia, and all Thrace; frigidas regiones Maginus calls them, and yet\ntheir latitude is but 42. which should be hot: [3057] Quevira, or Nova\nAlbion in America, bordering on the sea, was so cold in July, that our\n[3058]Englishmen could hardly endure it. At Noremberga in 45. lat. all\nthe sea is frozen ice, and yet in a more southern latitude than ours.\nNew England, and the island of Cambrial Colchos, which that noble\ngentleman Mr. Vaughan, or Orpheus junior, describes in his Golden\nFleece, is in the same latitude with little Britain in France, and yet\ntheir winter begins not till January, their spring till May; which\nsearch he accounts worthy of an astrologer: is this from the easterly\nwinds, or melting of ice and snow dissolved within the circle arctic;\nor that the air being thick, is longer before it be warm by the\nsunbeams, and once heated like an oven will keep itself from cold? Our\nclimes breed lice, [3059] Hungary and Ireland male audiunt in this\nkind; come to the Azores, by a secret virtue of that air they are\ninstantly consumed, and all our European vermin almost, saith Ortelius.\nEgypt is watered with Nilus not far from the sea, and yet there it\nseldom or never rains: Rhodes, an island of the same nature, yields not\na cloud, and yet our islands ever dropping and inclining to rain. The\nAtlantic Ocean is still subject to storms, but in Del Zur, or Mare\npacifico, seldom or never any. Is it from tropic stars, apertio\nportarum, in the dodecotemories or constellations, the moon's mansions,\nsuch aspects of planets, such winds, or dissolving air, or thick air,\nwhich causeth this and the like differences of heat and cold? Bodin\nrelates of a Portugal ambassador, that coming from [3060]Lisbon to\n[3061]Danzig in Spruce, found greater heat there than at any time at\nhome. Don Garcia de Sylva, legate to Philip III., king of Spain,\nresiding at Ispahan in Persia, 1619, in his letter to the Marquess of\nBedmar, makes mention of greater cold in Ispahan, whose lat. is 31. gr.\nthan ever he felt in Spain, or any part of Europe. The torrid zone was\nby our predecessors held to be uninhabitable, but by our modern\ntravellers found to be most temperate, bedewed with frequent rains, and\nmoistening showers, the breeze and cooling blasts in some parts, as\n[3062]Acosta describes, most pleasant and fertile. Arica in Chile is by\nreport one of the sweetest places that ever the sun shined on, Olympus\nterrae, a heaven on earth: how incomparably do some extol Mexico in\nNova Hispania, Peru, Brazil, &c., in some again hard, dry, sandy,\nbarren, a very desert, and still in the same latitude. Many times we\nfind great diversity of air in the same [3063]country, by reason of the\nsite to seas, hills or dales, want of water, nature of soil, and the\nlike: as in Spain Arragon is aspera et sicca, harsh and evil inhabited;\nEstremadura is dry, sandy, barren most part, extreme hot by reason of\nhis plains; Andalusia another paradise; Valencia a most pleasant air,\nand continually green; so is it about [3064]Granada, on the one side\nfertile plains, on the other, continual snow to be seen all summer long\non the hill tops. That their houses in the Alps are three quarters of\nthe year covered with snow, who knows not? That Tenerife is so cold at\nthe top, extreme hot at the bottom: Mons Atlas in Africa, Libanus in\nPalestine, with many such, tantos inter ardores fidos nivibus,\n[3065]Tacitus calls them, and Radzivilus epist. 2. fol. 27. yields it\nto be far hotter there than in any part of Italy: 'tis true; but they\nare highly elevated, near the middle region, and therefore cold, ob\npaucam solarium radiorum refractionem, as Serrarius answers, com. in.\n3. cap. Josua quaest. 5. Abulensis quaest. 37. In the heat of summer,\nin the king's palace in Escurial, the air is most temperate, by reason\nof a cold blast which comes from the snowy mountains of Sierra de\nCadarama hard by, when as in Toledo it is very hot: so in all other\ncountries. The causes of these alterations are commonly by reason of\ntheir nearness (I say) to the middle region; but this diversity of air,\nin places equally situated, elevated and distant from the pole, can\nhardly be satisfied with that diversity of plants, birds, beasts, which\nis so familiar with us: with Indians, everywhere, the sun is equally\ndistant, the same vertical stars, the same irradiations of planets,\naspects like, the same nearness of seas, the same superficies, the same\nsoil, or not much different. Under the equator itself, amongst the\nSierras, Andes, Lanos, as Herrera, Laet, and [3066]Acosta contend,\nthere is tam mirabilis et inopinata varietas, such variety of weather,\nut merito exerceat ingenia, that no philosophy can yet find out the\ntrue cause of it. When I consider how temperate it is in one place,\nsaith [3067]Acosta, within the tropic of Capricorn, as about Laplata,\nand yet hard by at Potosi, in that same altitude, mountainous alike,\nextreme cold; extreme hot in Brazil, &c. Hic ego, saith Acosta,\nphilosophiam Aristotelis meteorologicam vehementer irrisi, cum, &c.,\nwhen the sun comes nearest to them, they have great tempests, storms,\nthunder and lightning, great store of rain, snow, and the foulest\nweather: when the sun is vertical, their rivers overflow, the morning\nfair and hot, noonday cold and moist: all which is opposite to us. How\ncomes it to pass? Scaliger poetices l. 3. c. 16. discourseth thus of\nthis subject. How comes, or wherefore is this temeraria siderum\ndispositio, this rash placing of stars, or as Epicurus will, fortuita,\nor accidental? Why are some big, some little, why are they so\nconfusedly, unequally situated in the heavens, and set so much out of\norder? In all other things nature is equal, proportionable, and\nconstant; there be justae dimensiones, et prudens partium dispositio,\nas in the fabric of man, his eyes, ears, nose, face, members are\ncorrespondent, cur non idem coelo opere omnium pulcherrimo? Why are the\nheavens so irregular, neque paribus molibus, neque paribus intervallis,\nwhence is this difference? Diversos (he concludes) efficere locorum\nGenios, to make diversity of countries, soils, manners, customs,\ncharacters, and constitutions among us, ut quantum vicinia ad\ncharitatem addat, sidera distrahant ad perniciem, and so by this means\nfluvio vel monte distincti sunt dissimiles, the same places almost\nshall be distinguished in manners. But this reason is weak and most\ninsufficient. The fixed stars are removed since Ptolemy's time 26. gr.\nfrom the first of Aries, and if the earth be immovable, as their site\nvaries, so should countries vary, and diverse alterations would follow.\nBut this we perceive not; as in Tully's time with us in Britain, coelum\nvisu foedum, et in quo facile generantur nubes, &c., 'tis so still.\nWherefore Bodine Theat. nat. lib. 2. and some others, will have all\nthese alterations and effects immediately to proceed from those genii,\nspirits, angels, which rule and domineer in several places; they cause\nstorms, thunder, lightning, earthquakes, ruins, tempests, great winds,\nfloods, &c., the philosophers of Conimbra, will refer this diversity to\nthe influence of that empyrean heaven: for some say the eccentricity of\nthe sun is come nearer to the earth than in Ptolemy's time, the virtue\ntherefore of all the vegetals is decayed, [3068]men grow less, &c.\nThere are that observe new motions of the heavens, new stars, palantia\nsidera, comets, clouds, call them what you will, like those Medicean,\nBurbonian, Austrian planets, lately detected, which do not decay, but\ncome and go, rise higher and lower, hide and show themselves amongst\nthe fixed stars, amongst the planets, above and beneath the moon, at\nset times, now nearer, now farther off, together, asunder; as he that\nplays upon a sackbut by pulling it up and down alters his tones and\ntunes, do they their stations and places, though to us undiscerned; and\nfrom those motions proceed (as they conceive) diverse alterations.\nClavius conjectures otherwise, but they be but conjectures. About\nDamascus in Coeli-Syria is a [3069]Paradise, by reason of the plenty of\nwaters, in promptu causa est, and the deserts of Arabia barren, because\nof rocks, rolling seas of sands, and dry mountains quod inaquosa (saith\nAdricomius) montes habens asperos, saxosos, praecipites, horroris et\nmortis speciem prae se ferentes, uninhabitable therefore of men, birds,\nbeasts, void of all green trees, plants, and fruits, a vast rocky\nhorrid wilderness, which by no art can be manured, 'tis evident.\nBohemia is cold, for that it lies all along to the north. But why\nshould it be so hot in Egypt, or there never rain? Why should those\n[3070]etesian and northeastern winds blow continually and constantly so\nlong together, in some places, at set times, one way still, in the\ndog-days only: here perpetual drought, there dropping showers; here\nfoggy mists, there a pleasant air; here [3071]terrible thunder and\nlightning at such set seasons, here frozen seas all the year, there\nopen in the same latitude, to the rest no such thing, nay quite\nopposite is to be found? Sometimes (as in [3072]Peru) on the one side\nof the mountains it is hot, on the other cold, here snow, there wind,\nwith infinite such. Fromundus in his Meteors will excuse or solve all\nthis by the sun's motion, but when there is such diversity to such as\nPerioeci or very near site, how can that position hold?\nWho can give a reason of this diversity of meteors, that it should rain\n[3073]stones, frogs, mice, &c. Rats, which they call _lemmer_ in\nNorway, and are manifestly observed (as [3074]Munster writes) by the\ninhabitants, to descend and fall with some feculent showers, and like\nso many locusts, consume all that is green. Leo Afer speaks as much of\nlocusts, about Fez in Barbary there be infinite swarms in their fields\nupon a sudden: so at Aries in France, 1553, the like happened by the\nsame mischief, all their grass and fruits were devoured, magna\nincolarum admiratione et consternatione (as Valleriola obser. med. lib.\n1. obser. 1. relates) coelum subito obumbrabant, &c. he concludes,\n[3075]it could not be from natural causes, they cannot imagine whence\nthey come, but from heaven. Are these and such creatures, corn, wood,\nstones, worms, wool, blood, &c. lifted up into the middle region by the\nsunbeams, as [3076]Baracellus the physician disputes, and thence let\nfall with showers, or there engendered? [3077]Cornelius Gemma is of\nthat opinion, they are there conceived by celestial influences: others\nsuppose they are immediately from God, or prodigies raised by art and\nillusions of spirits, which are princes of the air; to whom Bodin. lib.\n2. Theat. Nat. subscribes. In fine, of meteors in general, Aristotle's\nreasons are exploded by Bernardinus Telesius, by Paracelsus his\nprinciples confuted, and other causes assigned, sal, sulphur, mercury,\nin which his disciples are so expert, that they can alter elements, and\nseparate at their pleasure, make perpetual motions, not as Cardan,\nTasneir, Peregrinus, by some magnetical virtue, but by mixture of\nelements; imitate thunder, like Salmoneus, snow, hail, the sea's ebbing\nand flowing, give life to creatures (as they say) without generation,\nand what not? P. Nonius Saluciensis and Kepler take upon them to\ndemonstrate that no meteors, clouds, fogs, [3078]vapours, arise higher\nthan fifty or eighty miles, and all the rest to be purer air or element\nof fire: which [3079]Cardan, [3080]Tycho, and [3081]John Pena\nmanifestly confute by refractions, and many other arguments, there is\nno such element of fire at all. If, as Tycho proves, the moon be\ndistant from us fifty and sixty semi-diameters of the earth: and as\nPeter Nonius will have it, the air be so angust, what proportion is\nthere betwixt the other three elements and it? To what use serves it?\nIs it full of spirits which inhabit it, as the Paracelsians and\nPlatonists hold, the higher the more noble, [3082]full of birds, or a\nmere vacuum to no purpose? It is much controverted between Tycho Brahe\nand Christopher Rotman, the landgrave of Hesse's mathematician, in\ntheir astronomical epistles, whether it be the same Diaphanum\nclearness, matter of air and heavens, or two distinct essences?\nChristopher Rotman, John Pena, Jordanus Brunus, with many other late\nmathematicians, contend it is the same and one matter throughout,\nsaving that the higher still the purer it is, and more subtile; as they\nfind by experience in the top of some hills in [3083]America; if a man\nascend, he faints instantly for want of thicker air to refrigerate the\nheart. Acosta, l. 3. c. 9. calls this mountain Periacaca in Peru; it\nmakes men cast and vomit, he saith, that climb it, as some other of\nthose Andes do in the deserts of Chile for five hundred miles together,\nand for extremity of cold to lose their fingers and toes. Tycho will\nhave two distinct matters of heaven and air; but to say truth, with\nsome small qualification, they have one and the self-same opinion about\nthe essence and matter of heavens; that it is not hard and\nimpenetrable, as peripatetics hold, transparent, of a quinta essentia,\n[3084]but that it is penetrable and soft as the air itself is, and that\nthe planets move in it, as birds in the air, fishes in the sea. This\nthey prove by motion of comets, and otherwise (though Claremontius in\nhis Antitycho stiffly opposes), which are not generated, as Aristotle\nteacheth, in the aerial region, of a hot and dry exhalation, and so\nconsumed: but as Anaxagoras and Democritus held of old, of a celestial\nmatter: and as [3085] Tycho, [3086]Eliseus, Roeslin, Thaddeus,\nHaggesius, Pena, Rotman, Fracastorius, demonstrate by their progress,\nparallaxes, refractions, motions of the planets, which interfere and\ncut one another's orbs, now higher, and then lower, as \u2642 amongst the\nrest, which sometimes, as [3087]Kepler confirms by his own, and Tycho's\naccurate observations, comes nearer the earth than the \u2609 and is again\neftsoons aloft in Jupiter's orb; and [3088]other sufficient reasons,\nfar above the moon: exploding in the meantime that element of fire,\nthose fictitious first watery movers, those heavens I mean above the\nfirmament, which Delrio, Lodovicus Imola, Patricius, and many of the\nfathers affirm; those monstrous orbs of eccentrics, and Eccentre\nEpicycles deserentes. Which howsoever Ptolemy, Alhasen, Vitellio,\nPurbachius, Maginus, Clavius, and many of their associates, stiffly\nmaintain to be real orbs, eccentric, concentric, circles aequant, &c.\nare absurd and ridiculous. For who is so mad to think that there should\nbe so many circles, like subordinate wheels in a clock, all\nimpenetrable and hard, as they feign, add and subtract at their\npleasure. [3089]Maginus makes eleven heavens, subdivided into their\norbs and circles, and all too little to serve those particular\nappearances: Fracastorius, seventy-two homocentrics; Tycho Brahe,\nNicholas Ramerus, Heliseus Roeslin, have peculiar hypotheses of their\nown inventions; and they be but inventions, as most of them\nacknowledge, as we admit of equators, tropics, colures, circles arctic\nand antarctic, for doctrine's sake (though Ramus thinks them all\nunnecessary), they will have them supposed only for method and order.\nTycho hath feigned I know not how many subdivisions of epicycles in\nepicycles, &c., to calculate and express the moon's motion: but when\nall is done, as a supposition, and no otherwise; not (as he holds)\nhard, impenetrable, subtile, transparent, &c., or making music, as\nPythagoras maintained of old, and Robert Constantine of late, but\nstill, quiet, liquid, open, &c.\nIf the heavens then be penetrable, as these men deliver, and no lets,\nit were not amiss in this aerial progress, to make wings and fly up,\nwhich that Turk in Busbequius made his fellow-citizens in\nConstantinople believe he would perform: and some new-fangled wits,\nmethinks, should some time or other find out: or if that may not be,\nyet with a Galileo's glass, or Icaromenippus' wings in Lucian, command\nthe spheres and heavens, and see what is done amongst them. Whether\nthere be generation and corruption, as some think, by reason of\nethereal comets, that in Cassiopea, 1572, that in Cygno, 1600, that in\nSagittarius, 1604, and many like, which by no means Jul. Caesar la\nGalla, that Italian philosopher, in his physical disputation with\nGalileis de phenomenis in orbe lunae, cap. 9. will admit: or that they\nwere created ab initio, and show themselves at set times. and as\n[3090]Helisaeus Roeslin contends, have poles, axle-trees, circles of\ntheir own, and regular motions. For, non pereunt, sed minuuntur et\ndisparent, [3091]Blancanus holds they come and go by fits, casting\ntheir tails still from the sun: some of them, as a burning-glass,\nprojects the sunbeams from it; though not always neither: for sometimes\na comet casts his tail from Venus, as Tycho observes. And as\n[3092]Helisaeus Roeslin of some others, from the moon, with little\nstars about them ad stuporem astronomorum; cum multis aliis in coelo\nmiraculis, all which argue with those Medicean, Austrian, and Burbonian\nstars, that the heaven of the planets is indistinct, pure, and open, in\nwhich the planets move certis legibus ac metis. Examine likewise, An\ncoelum sit coloratum? Whether the stars be of that bigness, distance,\nas astronomers relate, so many in [3093]number, 1026, or 1725, as J.\nBayerus; or as some Rabbins, 29,000 myriads; or as Galileo discovers by\nhis glasses, infinite, and that via lactea, a confused light of small\nstars, like so many nails in a door: or all in a row, like those 12,000\nisles of the Maldives in the Indian ocean? Whether the least visible\nstar in the eighth sphere be eighteen times bigger than the earth; and\nas Tycho calculates, 14,000 semi-diameters distant from it? Whether\nthey be thicker parts of the orbs, as Aristotle delivers: or so many\nhabitable worlds, as Democritus? Whether they have light of their own,\nor from the sun, or give light round, as Patritius discourseth? An\naeque distent a centra mundi? Whether light be of their essence; and\nthat light be a substance or an accident? Whether they be hot by\nthemselves, or by accident cause heat? Whether there be such a\nprecession of the equinoxes as Copernicus holds, or that the eighth\nsphere move? An bene philosophentur, R. Bacon and J. Dee, Aphorism. de\nmultiplicatione specierum? Whether there be any such images ascending\nwith each degree of the zodiac in the east, as Aliacensis feigns? An\naqua super coelum? as Patritius and the schoolmen will, a crystalline\n[3094]watery heaven, which is [3095] certainly to be understood of that\nin the middle region? for otherwise, if at Noah's flood the water came\nfrom thence, it must be above a hundred years falling down to us, as\n[3096]some calculate. Besides, An terra sit animata? which some so\nconfidently believe, with Orpheus, Hermes, Averroes, from which all\nother souls of men, beasts, devils, plants, fishes, &c. are derived,\nand into which again, after some revolutions, as Plato in his Timaeus,\nPlotinus in his Enneades more largely discuss, they return (see\nChalcidius and Bennius, Plato's commentators), as all philosophical\nmatter, in materiam primam. Keplerus, Patritius, and some other\nNeoterics, have in part revived this opinion. And that every star in\nheaven hath a soul, angel or intelligence to animate or move it, &c. Or\nto omit all smaller controversies, as matters of less moment, and\nexamine that main paradox, of the earth's motion, now so much in\nquestion: Aristarchus Samius, Pythagoras maintained it of old,\nDemocritus and many of their scholars, Didacus Astunica, Anthony\nFascarinus, a Carmelite, and some other commentators, will have Job to\ninsinuate as much, cap. 9. ver. 4. Qui commovet terram de loco suo,\n&c., and that this one place of scripture makes more for the earth's\nmotion than all the other prove against it; whom Pineda confutes most\ncontradict. Howsoever, it is revived since by Copernicus, not as a\ntruth, but a supposition, as he himself confesseth in the preface to\npope Nicholas, but now maintained in good earnest by [3097]\nCalcagninus, Telesius, Kepler, Rotman, Gilbert, Digges, Galileo,\nCampanella, and especially by [3098]Lansbergius, naturae, rationi, et\nveritati consentaneum, by Origanus, and some [3099]others of his\nfollowers. For if the earth be the centre of the world, stand still,\nand the heavens move, as the most received [3100]opinion is, which they\ncall inordinatam coeli dispositionem, though stiffly maintained by\nTycho, Ptolemeus, and their adherents, quis ille furor? &c. what fury\nis that, saith [3101]Dr. Gilbert, satis animose, as Cabeus notes, that\nshall drive the heavens about with such incomprehensible celerity in\ntwenty-four hours, when as every point of the firmament, and in the\nequator, must needs move (so [3102]Clavius calculates) 176,660 in one\n246th part of an hour, and an arrow out of a bow must go seven times\nabout the earth, whilst a man can say an Ave Maria, if it keep the same\nspace, or compass the earth 1884 times in an hour, which is supra\nhumanam cogitationem, beyond human conceit: ocyor et jaculo, et ventos,\naequante sagitta. A man could not ride so much ground, going 40 miles a\nday, in 2904 years, as the firmament goes in 23 hours: or so much in\n203 years, as the firmament in one minute: quod incredibile videtur:\nand the [3103]pole-star, which to our thinking scarce moveth out of his\nplace, goeth a bigger circuit than the sun, whose diameter is much\nlarger than the diameter of the heaven of the sun, and 20,000\nsemi-diameters of the earth from us, with the rest of the fixed stars,\nas Tycho proves. To avoid therefore these impossibilities, they ascribe\na triple motion to the earth, the sun immovable in the centre of the\nwhole world, the earth centre of the moon, alone, above \u2642 and \u263f,\nbeneath \u2644, \u2643, \u2642 (or as [3104]Origanus and others will, one single\nmotion to the earth, still placed in the centre of the world, which is\nmore probable) a single motion to the firmament, which moves in 30 or\n26 thousand years; and so the planets, Saturn in 30 years absolves his\nsole and proper motion, Jupiter in 12, Mars in 3, &c. and so solve all\nappearances better than any way whatsoever: calculate all motions, be\nthey in longum or latum, direct, stationary, retrograde, ascent or\ndescent, without epicycles, intricate eccentrics, &c. rectius\ncommodiusque per unicum motum terrae, saith Lansbergius, much more\ncertain than by those Alphonsine, or any such tables, which are\ngrounded from those other suppositions. And 'tis true they say,\naccording to optic principles, the visible appearances of the planets\ndo so indeed answer to their magnitudes and orbs, and come nearest to\nmathematical observations and precedent calculations, there is no\nrepugnancy to physical axioms, because no penetration of orbs; but then\nbetween the sphere of Saturn and the firmament, there is such an\nincredible and vast [3105]space or distance (7,000,000 semi-diameters\nof the earth, as Tycho calculates) void of stars: and besides, they do\nso enhance the bigness of the stars, enlarge their circuit, to solve\nthose ordinary objections of parallaxes and retrogradations of the\nfixed stars, that alteration of the poles, elevation in several places\nor latitude of cities here on earth (for, say they, if a man's eye were\nin the firmament, he should not at all discern that great annual motion\nof the earth, but it would still appear punctum indivisibile and seem\nto be fixed in one place, of the same bigness) that it is quite\nopposite to reason, to natural philosophy, and all out as absurd as\ndisproportional (so some will) as prodigious, as that of the sun's\nswift motion of heavens. But hoc posito, to grant this their tenet of\nthe earth's motion: if the earth move, it is a planet, and shines to\nthem in the moon, and to the other planetary inhabitants, as the moon\nand they do to us upon the earth: but shine she doth, as Galileo,\n[3106] Kepler, and others prove, and then per consequens, the rest of\nthe planets are inhabited, as well as the moon, which he grants in his\ndissertation with Galileo's Nuncius Sidereus, [3107]that there be\nJovial and Saturn inhabitants, &c., and those several planets have\ntheir several moons about them, as the earth hath hers, as Galileo hath\nalready evinced by his glasses: [3108]four about Jupiter, two about\nSaturn (though Sitius the Florentine, Fortunius Licetus, and Jul.\nCaesar le Galla cavil at it) yet Kepler, the emperor's mathematician,\nconfirms out of his experience, that he saw as much by the same help,\nand more about Mars, Venus, and the rest they hope to find out,\nperadventure even amongst the fixed stars, which Brunus and Brutius\nhave already averred. Then (I say) the earth and they be planets alike,\nmoved about the sun, the common centre of the world alike, and it may\nbe those two green children which [3109] Nubrigensis speaks of in his\ntime, that fell from heaven, came from thence; and that famous stone\nthat fell from heaven in Aristotle's time, olymp. 84, anno tertio, ad\nCapuas Fluenta, recorded by Laertius and others, or Ancile or buckler\nin Numa's time, recorded by Festus. We may likewise insert with\nCampanella and Brunus, that which Pythagoras, Aristarchus, Samius,\nHeraclitus, Epicurus, Melissus, Democritus, Leucippus maintained in\ntheir ages, there be [3110]infinite worlds, and infinite earths or\nsystems, in infinito aethere, which [3111]Eusebius collects out of\ntheir tenets, because infinite stars and planets like unto this of\nours, which some stick not still to maintain and publicly defend,\nsperabundus expecto innumerabilium mundorum in aeternitate per\nambulationem, &c. (Nic. Hill. Londinensis philos. Epicur.) For if the\nfirmament be of such an incomparable bigness, as these Copernical\ngiants will have it, infinitum, aut infinito proximum, so vast and full\nof innumerable stars, as being infinite in extent, one above another,\nsome higher, some lower, some nearer, some farther off, and so far\nasunder, and those so huge and great, insomuch that if the whole sphere\nof Saturn, and all that is included in it, totum aggregatum (as\nFromundus of Louvain in his tract, de immobilitate terrae argues)\nevehatur inter stellas, videri a nobis non poterat, tam immanis est\ndistantia inter tellurem et fixas, sed instar puncti, &c. If our world\nbe small in respect, why may we not suppose a plurality of worlds,\nthose infinite stars visible in the firmament to be so many suns, with\nparticular fixed centres; to have likewise their subordinate planets,\nas the sun hath his dancing still round him? which Cardinal Cusanus,\nWalkarinus, Brunus, and some others have held, and some still maintain,\nAnimae, Aristotelismo innutritae, et minutis speculationibus assuetae,\nsecus forsan, &c. Though they seem close to us, they are infinitely\ndistant, and so per consequens, there are infinite habitable worlds:\nwhat hinders? Why should not an infinite cause (as God is) produce\ninfinite effects? as Nic. Hill. Democrit. philos. disputes: Kepler (I\nconfess) will by no means admit of Brunus's infinite worlds, or that\nthe fixed stars should be so many suns, with their compassing planets,\nyet the said [3112]Kepler between jest and earnest in his perspectives,\nlunar geography, [3113] & somnio suo, dissertat. cum nunc. sider. seems\nin part to agree with this, and partly to contradict; for the planets,\nhe yields them to be inhabited, he doubts of the stars; and so doth\nTycho in his astronomical epistles, out of a consideration of their\nvastity and greatness, break out into some such like speeches, that he\nwill never believe those great and huge bodies were made to no other\nuse than this that we perceive, to illuminate the earth, a point\ninsensible in respect of the whole. But who shall dwell in these vast\nbodies, earths, worlds, [3114] if they be inhabited? rational\ncreatures? as Kepler demands, or have they souls to be saved? or do\nthey inhabit a better part of the world than we do? Are we or they\nlords of the world? And how are all things made for man? Difficile est\nnodum hunc expedire, eo quod nondum omnia quae huc pertinent explorata\nhabemus: 'tis hard to determine: this only he proves, that we are in\npraecipuo mundi sinu, in the best place, best world, nearest the heart\nof the sun. [3115]Thomas Campanella, a Calabrian monk, in his second\nbook de sensu rerum, cap. 4, subscribes to this of Kepler; that they\nare inhabited he certainly supposeth, but with what kind of creatures\nhe cannot say, he labours to prove it by all means: and that there are\ninfinite worlds, having made an apology for Galileo, and dedicates this\ntenet of his to Cardinal Cajetanus. Others freely speak, mutter, and\nwould persuade the world (as [3116]Marinus Marcenus complains) that our\nmodern divines are too severe and rigid against mathematicians;\nignorant and peevish, in not admitting their true demonstrations and\ncertain observations, that they tyrannise over art, science, and all\nphilosophy, in suppressing their labours (saith Pomponatius),\nforbidding them to write, to speak a truth, all to maintain their\nsuperstition, and for their profit's sake. As for those places of\nScripture which oppugn it, they will have spoken ad captum vulgi, and\nif rightly understood, and favourably interpreted, not at all against\nit; and as Otho Gasman, Astrol. cap. 1. part. 1. notes, many great\ndivines, besides Porphyrius, Proclus, Simplicius, and those heathen\nphilosophers, doctrina et aetate venerandi, Mosis Genesin mundanam\npopularis nescio cujus ruditatis, quae longa absit a vera Philosophorum\neruditione, insimulant: for Moses makes mention but of two planets, \u2609\nand \u263e, no four elements, &c. Read more on him, in [3117]Grossius and\nJunius. But to proceed, these and such like insolent and bold attempts,\nprodigious paradoxes, inferences must needs follow, if it once be\ngranted, which Rotman, Kepler, Gilbert, Diggeus, Origanus, Galileo, and\nothers, maintain of the earth's motion, that 'tis a planet, and shines\nas the moon doth, which contains in it [3118]both land and sea as the\nmoon doth: for so they find by their glasses that Maculae in facie\nLunae, the brighter parts are earth, the dusky sea, which Thales,\nPlutarch, and Pythagoras formerly taught: and manifestly discern hills\nand dales, and such like concavities, if we may subscribe to and\nbelieve Galileo's observations. But to avoid these paradoxes of the\nearth's motion (which the Church of Rome hath lately [3119]condemned as\nheretical, as appears by Blancanus and Fromundus's writings) our latter\nmathematicians have rolled all the stones that may be stirred: and to\nsolve all appearances and objections, have invented new hypotheses, and\nfabricated new systems of the world, out of their own Dedalaean heads.\nFracastorius will have the earth stand still, as before; and to avoid\nthat supposition of eccentrics and epicycles, he hath coined\nseventy-two homocentrics, to solve all appearances. Nicholas Ramerus\nwill have the earth the centre of the world, but movable, and the\neighth sphere immovable, the five upper planets to move about the sun,\nthe sun and moon about the earth. Of which orbs Tycho Brahe puts the\nearth the centre immovable, the stars immovable, the rest with Ramerus,\nthe planets without orbs to wander in the air, keep time and distance,\ntrue motion, according to that virtue which God hath given them.\n[3120]Helisaeus Roeslin censureth both, with Copernicus (whose\nhypothesis de terrae motu, Philippus Lansbergius hath lately\nvindicated, and demonstrated with solid arguments in a just volume,\nJansonius Caesins [3121]hath illustrated in a sphere.) The said\nJohannes Lansbergius, 1633, hath since defended his assertion against\nall the cavils and calumnies of Fromundus his Anti-Aristarchus,\nBaptista Morinus, and Petrus Bartholinus: Fromundus, 1634, hath written\nagainst him again, J. Rosseus of Aberdeen, &c. (sound drums and\ntrumpets) whilst Roeslin (I say) censures all, and Ptolemeus himself as\ninsufficient: one offends against natural philosophy, another against\noptic principles, a third against mathematical, as not answering to\nastronomical observations: one puts a great space between Saturn's orb\nand the eighth sphere, another too narrow. In his own hypothesis he\nmakes the earth as before the universal centre, the sun to the five\nupper planets, to the eighth sphere he ascribes diurnal motion,\neccentrics, and epicycles to the seven planets, which hath been\nformerly exploded; and so, Dum vitant stulti vitia in contraria\ncurrunt, [3122]as a tinker stops one hole and makes two, he corrects\nthem, and doth worse himself: reforms some, and mars all. In the mean\ntime, the world is tossed in a blanket amongst them, they hoist the\nearth up and down like a ball, make it stand and go at their pleasures:\none saith the sun stands, another he moves; a third comes in, taking\nthem all at rebound, and lest there should any paradox be wanting, he\n[3123]finds certain spots and clouds in the sun, by the help of\nglasses, which multiply (saith Keplerus) a thing seen a thousand times\nbigger in plano, and makes it come thirty-two times nearer to the eye\nof the beholder: but see the demonstration of this glass in\n[3124]Tarde, by means of which, the sun must turn round upon his own\ncentre, or they about the sun. Fabricius puts only three, and those in\nthe sun: Apelles 15, and those without the sun, floating like the\nCyanean Isles in the Euxine sea. [3125]Tarde, the Frenchman, hath\nobserved thirty-three, and those neither spots nor clouds, as Galileo,\nEpist. ad Valserum, supposeth, but planets concentric with the sun, and\nnot far from him with regular motions. [3126]Christopher Shemer, a\nGerman Suisser Jesuit, Ursica Rosa, divides them in maculas et faculas,\nand will have them to be fixed in Solis superficie: and to absolve\ntheir periodical and regular motion in twenty-seven or twenty-eight\ndays, holding withal the rotation of the sun upon his centre; and all\nare so confident, that they have made schemes and tables of their\nmotions. The [3127]Hollander, in his dissertatiuncula cum Apelle,\ncensures all; and thus they disagree amongst themselves, old and new,\nirreconcilable in their opinions; thus Aristarchus, thus Hipparchus,\nthus Ptolemeus, thus Albateginus, thus Alfraganus, thus Tycho, thus\nRamerus, thus Roeslinus, thus Fracastorius, thus Copernicus and his\nadherents, thus Clavius and Maginus, &c., with their followers, vary\nand determine of these celestial orbs and bodies: and so whilst these\nmen contend about the sun and moon, like the philosophers in Lucian, it\nis to be feared, the sun and moon will hide themselves, and be as much\noffended as [3128]she was with those, and send another messenger to\nJupiter, by some new-fangled Icaromenippus, to make an end of all those\ncurious controversies, and scatter them abroad.\nBut why should the sun and moon be angry, or take exceptions at\nmathematicians and philosophers? when as the like measure is offered\nunto God himself, by a company of theologasters: they are not contented\nto see the sun and moon, measure their site and biggest distance in a\nglass, calculate their motions, or visit the moon in a poetical\nfiction, or a dream, as he saith, [3129]Audax facinus et memorabile\nnunc incipiam, neque hoc saeculo usurpatum prius, quid in Lunae regno\nhac nocte gestum sit exponam, et quo nemo unquam nisi somniando\npervenit, [3130]but he and Menippus: or as [3131]Peter Cuneus, Bona\nfide agam, nihil eorum quae scripturus sum, verum esse scitote, &c.\nquae nec facta, nec futura sunt, dicam, [3132]stili tantum et ingenii\ncausa, not in jest, but in good earnest these gigantical Cyclops will\ntranscend spheres, heaven, stars, into that Empyrean heaven; soar\nhigher yet, and see what God himself doth. The Jewish Talmudists take\nupon them to determine how God spends his whole time, sometimes playing\nwith Leviathan, sometimes overseeing the world, &c., like Lucian's\nJupiter, that spent much of the year in painting butterflies' wings,\nand seeing who offered sacrifice; telling the hours when it should\nrain, how much snow should fall in such a place, which way the wind\nshould stand in Greece, which way in Africa. In the Turks' Alcoran,\nMahomet is taken up to heaven, upon a Pegasus sent on purpose for him,\nas he lay in bed with his wife, and after some conference with God is\nset on ground again. The pagans paint him and mangle him after a\nthousand fashions; our heretics, schismatics, and some schoolmen, come\nnot far behind: some paint him in the habit of an old man, and make\nmaps of heaven, number the angels, tell their several [3133]names,\noffices: some deny God and his providence, some take his office out of\nhis hands, will [3134]bind and loose in heaven, release, pardon,\nforgive, and be quarter-master with him: some call his Godhead in\nquestion, his power, and attributes, his mercy, justice, providence:\nthey will know with [3135]Cecilius, why good and bad are punished\ntogether, war, fires, plagues, infest all alike, why wicked men\nflourish, good are poor, in prison, sick, and ill at ease. Why doth he\nsuffer so much mischief and evil to be done, if he be [3136]able to\nhelp? why doth he not assist good, or resist bad, reform our wills, if\nhe be not the author of sin, and let such enormities be committed,\nunworthy of his knowledge, wisdom, government, mercy, and providence,\nwhy lets he all things be done by fortune and chance? Others as\nprodigiously inquire after his omnipotency, an possit plures similes\ncreare deos? an ex scarcibaeo deum? &c., et quo demum ruetis\nsacrificuli? Some, by visions and revelations, take upon them to be\nfamiliar with God, and to be of privy council with him; they will tell\nhow many, and who shall be saved, when the world shall come to an end,\nwhat year, what month, and whatsoever else God hath reserved unto\nhimself, and to his angels. Some again, curious fantastics, will know\nmore than this, and inquire with [3137]Epicurus, what God did before\nthe world was made? was he idle? Where did he bide? What did he make\nthe world of? why did he then make it, and not before? If he made it\nnew, or to have an end, how is he unchangeable, infinite, &c. Some will\ndispute, cavil, and object, as Julian did of old, whom Cyril confutes,\nas Simon Magus is feigned to do, in that [3138]dialogue betwixt him and\nPeter: and Ammonius the philosopher, in that dialogical disputation\nwith Zacharias the Christian. If God be infinitely and only good, why\nshould he alter or destroy the world? if he confound that which is\ngood, how shall himself continue good? If he pull it down because evil,\nhow shall he be free from the evil that made it evil? &c., with many\nsuch absurd and brain-sick questions, intricacies, froth of human wit,\nand excrements of curiosity, &c., which, as our Saviour told his\ninquisitive disciples, are not fit for them to know. But hoo! I am now\ngone quite out of sight, I am almost giddy with roving about: I could\nhave ranged farther yet; but I am an infant, and not [3139]able to dive\ninto these profundities, or sound these depths; not able to understand,\nmuch less to discuss. I leave the contemplation of these things to\nstronger wits, that have better ability, and happier leisure to wade\ninto such philosophical mysteries; for put case I were as able as\nwilling, yet what can one man do? I will conclude with [3140]Scaliger,\nNequaquam nos homines sumus, sed partes hominis, ex omnibus aliquid\nfieri potest, idque non magnum; ex singulis fere nihil. Besides (as\nNazianzen hath it) Deus latere nos multa voluit; and with Seneca, cap.\n35. de Cometis, Quid miramur tam rara mundi spectacula non teneri\ncertis legibus, nondum intelligi? multae sunt gentes quae tantum de\nfacie sciunt coelum, veniet, tempus fortasse, quo ista quae, nunc\nlatent in lucem dies extrahat longioris aevi diligentia, una aetas non\nsufficit, posteri, &c., when God sees his time, he will reveal these\nmysteries to mortal men, and show that to some few at last, which he\nhath concealed so long. For I am of [3141]his mind, that Columbus did\nnot find out America by chance, but God directed him at that time to\ndiscover it: it was contingent to him, but necessary to God; he reveals\nand conceals to whom and when he will. And which [3142]one said of\nhistory and records of former times, God in his providence, to check\nour presumptuous inquisition, wraps up all things in uncertainty, bars\nus from long antiquity, and bounds our search within the compass of\nsome few ages: many good things are lost, which our predecessors made\nuse of, as Pancirola will better inform you; many new things are daily\ninvented, to the public good; so kingdoms, men, and knowledge ebb and\nflow, are hid and revealed, and when you have all done, as the Preacher\nconcluded, Nihil est sub sole novum (nothing new under the sun.) But my\nmelancholy spaniel's quest, my game is sprung, and I must suddenly come\ndown and follow.\nJason Pratensis, in his book de morbis capitis, and chapter of\nMelancholy, hath these words out of Galen, [3143]Let them come to me to\nknow what meat and drink they shall use, and besides that, I will teach\nthem what temper of ambient air they shall make choice of, what wind,\nwhat countries they shall choose, and what avoid. Out of which lines of\nhis, thus much we may gather, that to this cure of melancholy, amongst\nother things, the rectification of air is necessarily required. This is\nperformed, either in reforming natural or artificial air. Natural is\nthat which is in our election to choose or avoid: and 'tis either\ngeneral, to countries, provinces; particular, to cities, towns,\nvillages, or private houses. What harm those extremities of heat or\ncold do in this malady, I have formerly shown: the medium must needs be\ngood, where the air is temperate, serene, quiet, free from bogs, fens,\nmists, all manner of putrefaction, contagious and filthy noisome\nsmells. The [3144]Egyptians by all geographers are commended to be\nhilares, a conceited and merry nation: which I can ascribe to no other\ncause than the serenity of their air. They that live in the Orcades are\nregistered by [3145]Hector Boethius and [3146]Cardan, to be of fair\ncomplexion, long-lived, most healthful, free from all manner of\ninfirmities of body and mind, by reason of a sharp purifying air, which\ncomes from the sea. The Boeotians in Greece were dull and heavy, crassi\nBoeoti, by reason of a foggy air in which they lived, [3147]Boeotum in\ncrasso jurares aere natum, Attica most acute, pleasant, and refined.\nThe clime changes not so much customs, manners, wits (as Aristotle\nPolit. lib. 6. cap. 4. Vegetius, Plato, Bodine, method. hist. cap. 5.\nhath proved at large) as constitutions of their bodies, and temperature\nitself. In all particular provinces we see it confirmed by experience,\nas the air is, so are the inhabitants, dull, heavy, witty, subtle,\nneat, cleanly, clownish, sick, and sound. In [3148]Perigord in France\nthe air is subtle, healthful, seldom any plague or contagious disease,\nbut hilly and barren: the men sound, nimble, and lusty; but in some\nparts of Guienne, full of moors and marshes, the people dull, heavy,\nand subject to many infirmities. Who sees not a great difference\nbetween Surrey, Sussex, and Romney Marsh, the wolds in Lincolnshire and\nthe fens. He therefore that loves his health, if his ability will give\nhim leave, must often shift places, and make choice of such as are\nwholesome, pleasant, and convenient: there is nothing better than\nchange of air in this malady, and generally for health to wander up and\ndown, as those [3149]Tartari Zamolhenses, that live in hordes, and take\nopportunity of times, places, seasons. The kings of Persia had their\nsummer and winter houses; in winter at Sardis, in summer at Susa; now\nat Persepolis, then at Pasargada. Cyrus lived seven cold months at\nBabylon, three at Susa, two at Ecbatana, saith [3150]Xenophon, and had\nby that means a perpetual spring. The great Turk sojourns sometimes at\nConstantinople, sometimes at Adrianople, &c. The kings of Spain have\ntheir Escurial in heat of summer, [3151]Madrid for a wholesome seat,\nValladolid a pleasant site, &c., variety of secessus as all princes and\ngreat men have, and their several progresses to this purpose. Lucullus\nthe Roman had his house at Rome, at Baiae, &c. [3152]When Cn. Pompeius,\nMarcus Cicero (saith Plutarch) and many noble men in the summer came to\nsee him, at supper Pompeius jested with him, that it was an elegant and\npleasant village, full of windows, galleries, and all offices fit for a\nsummer house; but in his judgment very unfit for winter: Lucullus made\nanswer that the lord of the house had wit like a crane, that changeth\nher country with the season; he had other houses furnished, and built\nfor that purpose, all out as commodious as this. So Tully had his\nTusculan, Plinius his Lauretan village, and every gentleman of any\nfashion in our times hath the like. The [3153]bishop of Exeter had\nfourteen several houses all furnished, in times past. In Italy, though\nthey bide in cities in winter, which is more gentlemanlike, all the\nsummer they come abroad to their country-houses, to recreate\nthemselves. Our gentry in England live most part in the country (except\nit be some few castles) building still in bottoms (saith [3154]Jovius)\nor near woods, corona arborum virentium; you shall know a village by a\ntuft of trees at or about it, to avoid those strong winds wherewith the\nisland is infested, and cold winter blasts. Some discommend moated\nhouses, as unwholesome; so Camden saith of [3155]Ew-elme, that it was\ntherefore unfrequented, ob stagni vicini halitus, and all such places\nas be near lakes or rivers. But I am of opinion that these\ninconveniences will be mitigated, or easily corrected by good fires, as\n[3156]one reports of Venice, that graveolentia and fog of the moors is\nsufficiently qualified by those innumerable smokes. Nay more,\n[3157]Thomas Philol. Ravennas, a great physician, contends that the\nVenetians are generally longer-lived than any city in Europe, and live\nmany of them 120 years. But it is not water simply that so much\noffends, as the slime and noisome smells that accompany such overflowed\nplaces, which is but at some few seasons after a flood, and is\nsufficiently recompensed with sweet smells and aspects in summer, Ver\npinget vario gemmantia prata colore, and many other commodities of\npleasure and profit; or else may be corrected by the site, if it be\nsomewhat remote from the water, as Lindley, [3158]Orton super montem,\n[3159]Drayton, or a little more elevated, though nearer, as\n[3160]Caucut, [3161]Amington, [3162]Polesworth, [3163]Weddington (to\ninsist in such places best to me known, upon the river of Anker, in\nWarwickshire, [3164] Swarston, and [3165]Drakesly upon Trent). Or\nhowsoever they be unseasonable in winter, or at some times, they have\ntheir good use in summer. If so be that their means be so slender as\nthey may not admit of any such variety, but must determine once for\nall, and make one house serve each season, I know no men that have\ngiven better rules in this behalf than our husbandry writers.\n[3166]Cato and Columella prescribe a good house to stand by a navigable\nriver, good highways, near some city, and in a good soil, but that is\nmore for commodity than health.\nThe best soil commonly yields the worst air, a dry sandy plat is\nfittest to build upon, and such as is rather hilly than plain, full of\ndowns, a Cotswold country, as being most commodious for hawking,\nhunting, wood, waters, and all manner of pleasures. Perigord in France\nis barren, yet by reason of the excellency of the air, and such\npleasures that it affords, much inhabited by the nobility; as Nuremberg\nin Germany, Toledo in Spain. Our countryman Tusser will tell us so\nmuch, that the fieldone is for profit, the woodland for pleasure and\nhealth; the one commonly a deep clay, therefore noisome in winter, and\nsubject to bad highways: the other a dry sand. Provision may be had\nelsewhere, and our towns are generally bigger in the woodland than the\nfieldone, more frequent and populous, and gentlemen more delight to\ndwell in such places. Sutton Coldfield in Warwickshire (where I was\nonce a grammar scholar), may be a sufficient witness, which stands, as\nCamden notes, loco ingrato et sterili, but in an excellent air, and\nfull of all manner of pleasures. [3167]Wadley in Berkshire is situate\nin a vale, though not so fertile a soil as some vales afford, yet a\nmost commodious site, wholesome, in a delicious air, a rich and\npleasant seat. So Segrave in Leicestershire (which town [3168]I am now\nbound to remember) is situated in a champaign, at the edge of the\nwolds, and more barren than the villages about it, yet no place likely\nyields a better air. And he that built that fair house, [3169]Wollerton\nin Nottinghamshire, is much to be commended (though the tract be sandy\nand barren about it) for making choice of such a place. Constantine,\nlib. 2. cap. de Agricult. praiseth mountains, hilly, steep places,\nabove the rest by the seaside, and such as look toward the [3170]north\nupon some great river, as [3171] Farmack in Derbyshire, on the Trent,\nenvironed with hills, open only to the north, like Mount Edgecombe in\nCornwall, which Mr. [3172]Carew so much admires for an excellent seat:\nsuch is the general site of Bohemia: serenat Boreas, the north wind\nclarifies, [3173]but near lakes or marshes, in holes, obscure places,\nor to the south and west, he utterly disproves, those winds are\nunwholesome, putrefying, and make men subject to diseases. The best\nbuilding for health, according to him, is in [3174] high places, and in\nan excellent prospect, like that of Cuddeston in Oxfordshire (which\nplace I must honoris ergo mention) is lately and fairly [3175]built in\na good air, good prospect, good soil, both for profit and pleasure, not\nso easily to be matched. P. Crescentius, in his lib. 1. de Agric. cap.\n5. is very copious in this subject, how a house should be wholesomely\nsited, in a good coast, good air, wind, &c., Varro de re rust. lib. 1.\ncap. 12. [3176]forbids lakes and rivers, marshy and manured grounds,\nthey cause a bad air, gross diseases, hard to be cured: [3177]if it be\nso that he cannot help it, better (as he adviseth) sell thy house and\nland than lose thine health. He that respects not this in choosing of\nhis seat, or building his house, is mente captus, mad, [3178]Cato\nsaith, and his dwelling next to hell itself, according to Columella: he\ncommends, in conclusion, the middle of a hill, upon a descent.\nBaptista, Porta Villae, lib. 1. cap. 22. censures Varro, Cato,\nColumella, and those ancient rustics, approving many things,\ndisallowing some, and will by all means have the front of a house stand\nto the south, which how it may be good in Italy and hotter climes, I\nknow not, in our northern countries I am sure it is best: Stephanus, a\nFrenchman, praedio rustic. lib. 1. cap. 4. subscribes to this,\napproving especially the descent of a hill south or south-east, with\ntrees to the north, so that it be well watered; a condition in all\nsites which must not be omitted, as Herbastein inculcates, lib. 1.\nJulius Caesar Claudinus, a physician, consult. 24, for a nobleman in\nPoland, melancholy given, adviseth him to dwell in a house inclining to\nthe [3179]east, and [3180]by all means to provide the air be clear and\nsweet; which Montanus, consil. 229, counselleth the earl of Monfort,\nhis patient, to inhabit a pleasant house, and in a good air. If it be\nso the natural site may not be altered of our city, town, village, yet\nby artificial means it may be helped. In hot countries, therefore, they\nmake the streets of their cities very narrow, all over Spain, Africa,\nItaly, Greece, and many cities of France, in Languedoc especially, and\nProvence, those southern parts: Montpelier, the habitation and\nuniversity of physicians, is so built, with high houses, narrow\nstreets, to divert the sun's scalding rays, which Tacitus commends,\nlib. 15. Annat., as most agreeing to their health, [3181]because the\nheight of buildings, and narrowness of streets, keep away the sunbeams.\nSome cities use galleries, or arched cloisters towards the street, as\nDamascus, Bologna, Padua, Berne in Switzerland, Westchester with us, as\nwell to avoid tempests, as the sun's scorching heat. They build on high\nhills, in hot countries, for more air; or to the seaside, as Baiae,\nNaples, &c. In our northern countries we are opposite, we commend\nstraight, broad, open, fair streets, as most befitting and agreeing to\nour clime. We build in bottoms for warmth: and that site of Mitylene in\nthe island of Lesbos, in the Aegean sea, which Vitruvius so much\ndiscommends, magnificently built with fair houses, sed imprudenter\npositam unadvisedly sited, because it lay along to the south, and when\nthe south wind blew, the people were all sick, would make an excellent\nsite in our northern climes.\nOf that artificial site of houses I have sufficiently discoursed: if\nthe plan of the dwelling may not be altered, yet there is much in\nchoice of such a chamber or room, in opportune opening and shutting of\nwindows, excluding foreign air and winds, and walking abroad at\nconvenient times. [3182]Crato, a German, commends east and south site\n(disallowing cold air and northern winds in this case, rainy weather\nand misty days), free from putrefaction, fens, bogs, and muck\u2014hills. If\nthe air be such, open no windows, come not abroad. Montanus will have\nhis patient not to [3183]stir at all, if the wind be big or\ntempestuous, as most part in March it is with us; or in cloudy,\nlowering, dark days, as in November, which we commonly call the black\nmonth; or stormy, let the wind stand how it will, consil. 27. and 30.\nhe must not [3184]open a casement in bad weather, or in a boisterous\nseason, consil. 299, he especially forbids us to open windows to a\nsouth wind. The best sites for chamber windows, in my judgment, are\nnorth, east, south, and which is the worst, west. Levinus Lemnius, lib.\n3. cap. 3. de occult. nat. mir. attributes so much to air, and\nrectifying of wind and windows, that he holds it alone sufficient to\nmake a man sick or well; to alter body and mind. [3185]A clear air\ncheers up the spirits, exhilarates the mind; a thick, black, misty,\ntempestuous, contracts, overthrows. Great heed is therefore to be taken\nat what times we walk, how we place our windows, lights, and houses,\nhow we let in or exclude this ambient air. The Egyptians, to avoid\nimmoderate heat, make their windows on the top of the house like\nchimneys, with two tunnels to draw a thorough air. In Spain they\ncommonly make great opposite windows without glass, still shutting\nthose which are next to the sun: so likewise in Turkey and Italy\n(Venice excepted, which brags of her stately glazed palaces) they use\npaper windows to like purpose; and lie, sub dio, in the top of their\nflat-roofed houses, so sleeping under the canopy of heaven. In some\nparts of [3186]Italy they have windmills, to draw a cooling air out of\nhollow caves, and disperse the same through all the chambers of their\npalaces, to refresh them; as at Costoza, the house of Caesareo Trento,\na gentleman of Vicenza, and elsewhere. Many excellent means are\ninvented to correct nature by art. If none of these courses help, the\nbest way is to make artificial air, which howsoever is profitable and\ngood, still to be made hot and moist, and to be seasoned with sweet\nperfumes, [3187]pleasant and lightsome as it may be; to have roses,\nviolets, and sweet-smelling flowers ever in their windows, posies in\ntheir hand. Laurentius commends water-lilies, a vessel of warm water to\nevaporate in the room, which will make a more delightful perfume, if\nthere be added orange-flowers, pills of citrons, rosemary, cloves,\nbays, rosewater, rose-vinegar, benzoin, laudanum, styrax, and such like\ngums, which make a pleasant and acceptable perfume. [3188]Bessardus\nBisantinus prefers the smoke of juniper to melancholy persons, which is\nin great request with us at Oxford, to sweeten our chambers.\n[3189]Guianerius prescribes the air to be moistened with water, and\nsweet herbs boiled in it, vine, and sallow leaves, &c., [3190] to\nbesprinkle the ground and posts with rosewater, rose-vinegar, which\nAvicenna much approves. Of colours it is good to behold green, red,\nyellow, and white, and by all means to have light enough, with windows\nin the day, wax candles in the night, neat chambers, good fires in\nwinter, merry companions; for though melancholy persons love to be dark\nand alone, yet darkness is a great increaser of the humour.\nAlthough our ordinary air be good by nature or art, yet it is not\namiss, as I have said, still to alter it; no better physic for a\nmelancholy man than change of air, and variety of places, to travel\nabroad and see fashions. [3191]Leo Afer speaks of many of his\ncountrymen so cured, without all other physic: amongst the Negroes,\nthere is such an excellent air, that if any of them be sick elsewhere,\nand brought thither, he is instantly recovered, of which he was often\nan eyewitness. [3192]Lipsius, Zuinger, and some others, add as much of\nordinary travel. No man, saith Lipsius, in an epistle to Phil. Lanoius,\na noble friend of his, now ready to make a voyage, [3193]can be such a\nstock or stone, whom that pleasant speculation of countries, cities,\ntowns, rivers, will not affect. [3194] Seneca the philosopher was\ninfinitely taken with the sight of Scipio Africanus' house, near\nLinternum, to view those old buildings, cisterns, baths, tombs, &c. And\nhow was [3195]Tully pleased with the sight of Athens, to behold those\nancient and fair buildings, with a remembrance of their worthy\ninhabitants. Paulus Aemilius, that renowned Roman captain, after he had\nconquered Perseus, the last king of Macedonia, and now made an end of\nhis tedious wars, though he had been long absent from Rome, and much\nthere desired, about the beginning of autumn (as [3196]Livy describes\nit) made a pleasant peregrination all over Greece, accompanied with his\nson Scipio, and Atheneus the brother of king Eumenes, leaving the\ncharge of his army with Sulpicius Gallus. By Thessaly he went to\nDelphos, thence to Megaris, Aulis, Athens, Argos, Lacedaemon,\nMegalopolis, &c. He took great content, exceeding delight in that his\nvoyage, as who doth not that shall attempt the like, though his travel\nbe ad jactationem magis quam ad usum reipub. (as [3197]one well\nobserves) to crack, gaze, see fine sights and fashions, spend time,\nrather than for his own or public good? (as it is to many gallants that\ntravel out their best days, together with their means, manners,\nhonesty, religion) yet it availeth howsoever. For peregrination charms\nour senses with such unspeakable and sweet variety, [3198]that some\ncount him unhappy that never travelled, and pity his case, that from\nhis cradle to his old age beholds the same still; still, still the\nsame, the same. Insomuch that [3199]Rhasis, cont. lib. 1. Tract. 2.\ndoth not only commend, but enjoin travel, and such variety of objects\nto a melancholy man, and to lie in diverse inns, to be drawn into\nseveral companies: Montaltus, cap. 36. and many neoterics are of the\nsame mind: Celsus adviseth him therefore that will continue his health,\nto have varium vitae genus, diversity of callings, occupations, to be\nbusied about, [3200] sometimes to live in the city, sometimes in the\ncountry; now to study or work, to be intent, then again to hawk or\nhunt, swim, run, ride, or exercise himself. A good prospect alone will\nease melancholy, as Comesius contends, lib. 2. c. 7. de Sale. The\ncitizens of [3201]Barcino, saith he, otherwise penned in, melancholy,\nand stirring little abroad, are much delighted with that pleasant\nprospect their city hath into the sea, which like that of old Athens\nbesides Aegina Salamina, and many pleasant islands, had all the variety\nof delicious objects: so are those Neapolitans and inhabitants of\nGenoa, to see the ships, boats, and passengers go by, out of their\nwindows, their whole cities being situated on the side of a hill, like\nPera by Constantinople, so that each house almost hath a free prospect\nto the sea, as some part of London to the Thames: or to have a free\nprospect all over the city at once, as at Granada in Spain, and Fez in\nAfrica, the river running betwixt two declining hills, the steepness\ncauseth each house almost, as well to oversee, as to be overseen of the\nrest. Every country is full of such [3202]delightsome prospects, as\nwell within land, as by sea, as Hermon and [3203]Rama in Palestina,\nColalto in Italy, the top of Magetus, or Acrocorinthus, that old\ndecayed castle in Corinth, from which Peloponessus, Greece, the Ionian\nand Aegean seas were semel et simul at one view to be taken. In Egypt\nthe square top of the great pyramid, three hundred yards in height, and\nso the Sultan's palace in Grand Cairo, the country being plain, hath a\nmarvellous fair prospect as well over Nilus, as that great city, five\nItalian miles long, and two broad, by the river side: from mount Sion\nin Jerusalem, the Holy Land is of all sides to be seen: such high\nplaces are infinite: with us those of the best note are Glastonbury\ntower, Box Hill in Surrey, Bever castle, Rodway Grange, [3204]Walsby in\nLincolnshire, where I lately received a real kindness, by the\nmunificence of the right honourable my noble lady and patroness, the\nLady Frances, countess dowager of Exeter: and two amongst the rest,\nwhich I may not omit for vicinity's sake, Oldbury in the confines of\nWarwickshire, where I have often looked about me with great delight, at\nthe foot of which hill [3205]I was born: and Hanbury in Staffordshire,\ncontiguous to which is Falde, a pleasant village, and an ancient\npatrimony belonging to our family, now in the possession of mine elder\nbrother, William Burton, Esquire. [3206]Barclay the Scot commends that\nof Greenwich tower for one of the best prospects in Europe, to see\nLondon on the one side, the Thames, ships, and pleasant meadows on the\nother. There be those that say as much and more of St. Mark's steeple\nin Venice. Yet these are at too great a distance: some are especially\naffected with such objects as be near, to see passengers go by in some\ngreat roadway, or boats in a river, in subjectum forum despicere, to\noversee a fair, a marketplace, or out of a pleasant window into some\nthoroughfare street, to behold a continual concourse, a promiscuous\nrout, coming and going, or a multitude of spectators at a theatre, a\nmask, or some such like show. But I rove: the sum is this, that variety\nof actions, objects, air, places, are excellent good in this infirmity,\nand all others, good for man, good for beast. [3207]Constantine the\nemperor, lib. 18. cap. 13. ex Leontio, holds it an only cure for rotten\nsheep, and any manner of sick cattle. Laelius a Fonte Aegubinus, that\ngreat doctor, at the latter end of many of his consultations (as\ncommonly he doth set down what success his physic had,) in melancholy\nmost especially approves of this above all other remedies whatsoever,\nas appears consult. 69. consult. 229. &c. [3208]Many other things\nhelped, but change of air was that which wrought the cure, and did most\ngood.\n\nMEMB. IV.\n\n_Exercise rectified of Body and Mind_.\n\nTo that great inconvenience, which comes on the one side by immoderate\nand unseasonable exercise, too much solitariness and idleness on the\nother, must be opposed as an antidote, a moderate and seasonable use of\nit, and that both of body and mind, as a most material circumstance,\nmuch conducing to this cure, and to the general preservation of our\nhealth. The heavens themselves run continually round, the sun riseth\nand sets, the moon increaseth and decreaseth, stars and planets keep\ntheir constant motions, the air is still tossed by the winds, the\nwaters ebb and flow to their conservation no doubt, to teach us that we\nshould ever be in action. For which cause Hieron prescribes Rusticus\nthe monk, that he be always occupied about some business or other,\n[3209]that the devil do not find him idle. [3210]Seneca would have a\nman do something, though it be to no purpose. [3211]Xenophon wisheth\none rather to play at tables, dice, or make a jester of himself (though\nhe might be far better employed) than do nothing. The [3212]Egyptians\nof old, and many flourishing commonwealths since, have enjoined labour\nand exercise to all sorts of men, to be of some vocation and calling,\nand give an account of their time, to prevent those grievous mischiefs\nthat come by idleness: for as fodder, whip, and burthen belong to the\nass: so meat, correction, and work unto the servant, Ecclus. xxxiii.\n23. The Turks enjoin all men whatsoever, of what degree, to be of some\ntrade or other, the Grand Signior himself is not excused. [3213]In our\nmemory (saith Sabellicus) Mahomet the Turk, he that conquered Greece,\nat that very time when he heard ambassadors of other princes, did\neither carve or cut wooden spoons, or frame something upon a table.\n[3214]This present sultan makes notches for bows. The Jews are most\nsevere in this examination of time. All well-governed places, towns,\nfamilies, and every discreet person will be a law unto himself. But\namongst us the badge of gentry is idleness: to be of no calling, not to\nlabour, for that's derogatory to their birth, to be a mere spectator, a\ndrone, fruges consumere natus, to have no necessary employment to busy\nhimself about in church and commonwealth (some few governors exempted),\nbut to rise to eat, &c., to spend his days in hawking, hunting, &c.,\nand such like disports and recreations ([3215]which our casuists tax),\nare the sole exercise almost, and ordinary actions of our nobility, and\nin which they are too immoderate. And thence it comes to pass, that in\ncity and country so many grievances of body and mind, and this feral\ndisease of melancholy so frequently rageth, and now domineers almost\nall over Europe amongst our great ones. They know not how to spend\ntheir time (disports excepted, which are all their business), what to\ndo, or otherwise how to bestow themselves: like our modern Frenchmen,\nthat had rather lose a pound of blood in a single combat, than a drop\nof sweat in any honest labour. Every man almost hath something or other\nto employ himself about, some vocation, some trade, but they do all by\nministers and servants, ad otia duntaxat se natos existimant, imo ad\nsui ipsius plerumque et aliorum perniciem, [3216]as one freely taxeth\nsuch kind of men, they are all for pastimes, 'tis all their study, all\ntheir invention tends to this alone, to drive away time, as if they\nwere born some of them to no other ends. Therefore to correct and avoid\nthese errors and inconveniences, our divines, physicians, and\npoliticians, so much labour, and so seriously exhort; and for this\ndisease in particular, [3217]there can be no better cure than continual\nbusiness, as Rhasis holds, to have some employment or other, which may\nset their mind awork, and distract their cogitations. Riches may not\neasily be had without labour and industry, nor learning without study,\nneither can our health be preserved without bodily exercise. If it be\nof the body, Guianerius allows that exercise which is gentle, [3218]and\nstill after those ordinary frications which must be used every morning.\nMontaltus, cap. 26. and Jason Pratensis use almost the same words,\nhighly commending exercise if it be moderate; a wonderful help so used,\nCrato calls it, and a great means to preserve our health, as adding\nstrength to the whole body, increasing natural heat, by means of which\nthe nutriment is well concocted in the stomach, liver, and veins, few\nor no crudities left, is happily distributed over all the body.\nBesides, it expels excrements by sweat and other insensible vapours;\ninsomuch, that [3219]Galen prefers exercise before all physic,\nrectification of diet, or any regimen in what kind soever; 'tis\nnature's physician. [3220]Fulgentius, out of Gordonius de conserv. vit.\nhom. lib. 1. cap. 7. terms exercise, a spur of a dull, sleepy nature,\nthe comforter of the members, cure of infirmity, death of diseases,\ndestruction of all mischiefs and vices. The fittest time for exercise\nis a little before dinner, a little before supper, [3221]or at any time\nwhen the body is empty. Montanus, consil. 31. prescribes it every\nmorning to his patient, and that, as [3222]Calenus adds, after he hath\ndone his ordinary needs, rubbed his body, washed his hands and face,\ncombed his head and gargarised. What kind of exercise he should use,\nGalen tells us, lib. 2. et 3. de sanit. tuend. and in what measure,\n[3223] till the body be ready to sweat, and roused up; ad ruborem, some\nsay, non ad sudorem, lest it should dry the body too much; others\nenjoin those wholesome businesses, as to dig so long in his garden, to\nhold the plough, and the like. Some prescribe frequent and violent\nlabour and exercises, as sawing every day so long together (epid. 6.\nHippocrates confounds them), but that is in some cases, to some\npeculiar men; [3224]the most forbid, and by no means will have it go\nfarther than a beginning sweat, as being [3225]perilous if it exceed.\nOf these labours, exercises, and recreations, which are likewise\nincluded, some properly belong to the body, some to the mind, some more\neasy, some hard, some with delight, some without, some within doors,\nsome natural, some are artificial. Amongst bodily exercises, Galen\ncommends ludum parvae pilae, to play at ball, be it with the hand or\nracket, in tennis-courts or otherwise, it exerciseth each part of the\nbody, and doth much good, so that they sweat not too much. It was in\ngreat request of old amongst the Greeks, Romans, Barbarians, mentioned\nby Homer, Herodotus, and Plinius. Some write, that Aganella, a fair\nmaid of Corcyra, was the inventor of it, for she presented the first\nball that ever was made to Nausica, the daughter of King Alcinous, and\ntaught her how to use it.\nThe ordinary sports which are used abroad are hawking, hunting, hilares\nvenandi labores, [3226]one calls them, because they recreate body and\nmind, [3227]another, the [3228]best exercise that is, by which alone\nmany have been [3229]freed from all feral diseases. Hegesippus, lib. 1.\ncap. 37. relates of Herod, that he was eased of a grievous melancholy\nby that means. Plato, 7. de leg. highly magnifies it, dividing it into\nthree parts, by land, water, air. Xenophon, in Cyropaed. graces it with\na great name, Deorum munus, the gift of the gods, a princely sport,\nwhich they have ever used, saith Langius, epist. 59. lib. 2. as well\nfor health as pleasure, and do at this day, it being the sole almost\nand ordinary sport of our noblemen in Europe, and elsewhere all over\nthe world. Bohemus, de mor. gent. lib. 3. cap. 12. styles it therefore,\nstudium nobilium, communiter venantur, quod sibi solis licere\ncontendunt, 'tis all their study, their exercise, ordinary business,\nall their talk: and indeed some dote too much after it, they can do\nnothing else, discourse of naught else. Paulus Jovius, descr. Brit.\ndoth in some sort tax our [3230] English nobility for it, for living in\nthe country so much, and too frequent use of it, as if they had no\nother means but hawking and hunting to approve themselves gentlemen\nwith.\nHawking comes near to hunting, the one in the air, as the other on the\nearth, a sport as much affected as the other, by some preferred.\n[3231]It was never heard of amongst the Romans, invented some twelve\nhundred years since, and first mentioned by Firmicus, lib. 5. cap. 8.\nThe Greek emperors began it, and now nothing so frequent: he is nobody\nthat in the season hath not a hawk on his fist. A great art, and many\n[3232]books written of it. It is a wonder to hear [3233]what is related\nof the Turks' officers in this behalf, how many thousand men are\nemployed about it, how many hawks of all sorts, how much revenues\nconsumed on that only disport, how much time is spent at Adrianople\nalone every year to that purpose. The [3234]Persian kings hawk after\nbutterflies with sparrows made to that use, and stares: lesser hawks\nfor lesser games they have, and bigger for the rest, that they may\nproduce their sport to all seasons. The Muscovian emperors reclaim\neagles to fly at hinds, foxes, &c., and such a one was sent for a\npresent to [3235]Queen Elizabeth: some reclaim ravens, castrils, pies,\n&c., and man them for their pleasures.\nFowling is more troublesome, but all out as delightsome to some sorts\nof men, be it with guns, lime, nets, glades, gins, strings, baits,\npitfalls, pipes, calls, stalking-horses, setting-dogs, decoy-ducks,\n&c., or otherwise. Some much delight to take larks with day-nets, small\nbirds with chaff-nets, plovers, partridge, herons, snipe, &c. Henry the\nThird, king of Castile (as Mariana the Jesuit reports of him, lib. 3.\ncap. 7.) was much affected [3236]with catching of quails, and many\ngentlemen take a singular pleasure at morning and evening to go abroad\nwith their quail-pipes, and will take any pains to satisfy their\ndelight in that kind. The [3237]Italians have gardens fitted to such\nuse, with nets, bushes, glades, sparing no cost or industry, and are\nvery much affected with the sport. Tycho Brahe, that great astronomer,\nin the chorography of his Isle of Huena, and Castle of Uraniburge, puts\ndown his nets, and manner of catching small birds, as an ornament and a\nrecreation, wherein he himself was sometimes employed.\nFishing is a kind of hunting by water, be it with nets, weels, baits,\nangling, or otherwise, and yields all out as much pleasure to some men\nas dogs or hawks; [3238]When they draw their fish upon the bank, saith\nNic. Henselius Silesiographiae, cap. 3. speaking of that extraordinary\ndelight his countrymen took in fishing, and in making of pools. James\nDubravius, that Moravian, in his book de pisc. telleth, how travelling\nby the highway side in Silesia, he found a nobleman, [3239]booted up to\nthe groins, wading himself, pulling the nets, and labouring as much as\nany fisherman of them all: and when some belike objected to him the\nbaseness of his office, he excused himself, [3240]that if other men\nmight hunt hares, why should not he hunt carps? Many gentlemen in like\nsort with us will wade up to the arm-holes upon such occasions, and\nvoluntarily undertake that to satisfy their pleasures, which a poor man\nfor a good stipend would scarce be hired to undergo. Plutarch, in his\nbook de soler. animal. speaks against all fishing, [3241]as a filthy,\nbase, illiberal employment, having neither wit nor perspicacity in it,\nnor worth the labour. But he that shall consider the variety of baits\nfor all seasons, and pretty devices which our anglers have invented,\npeculiar lines, false flies, several sleights, &c. will say, that it\ndeserves like commendation, requires as much study and perspicacity as\nthe rest, and is to be preferred before many of them. Because hawking\nand hunting are very laborious, much riding, and many dangers accompany\nthem; but this is still and quiet: and if so be the angler catch no\nfish, yet he hath a wholesome walk to the brookside, pleasant shade by\nthe sweet silver streams; he hath good air, and sweet smells of fine\nfresh meadow flowers, he hears the melodious harmony of birds, he sees\nthe swans, herons, ducks, water-horns, coots, &c., and many other fowl,\nwith their brood, which he thinketh better than the noise of hounds, or\nblast of horns, and all the sport that they can make.\nMany other sports and recreations there be, much in use, as ringing,\nbowling, shooting, which Ascam recommends in a just volume, and hath in\nformer times been enjoined by statute, as a defensive exercise, and an\n[3242]honour to our land, as well may witness our victories in France.\nKeelpins, tronks, quoits, pitching bars, hurling, wrestling, leaping,\nrunning, fencing, mustering, swimming, wasters, foils, football,\nballoon, quintain, &c., and many such, which are the common recreations\nof the country folks. Riding of great horses, running at rings, tilts\nand tournaments, horse races, wild-goose chases, which are the disports\nof greater men, and good in themselves, though many gentlemen by that\nmeans gallop quite out of their fortunes.\nBut the most pleasant of all outward pastimes is that of [3243]Areteus,\ndeambulatio per amoena loca, to make a petty progress, a merry journey\nnow and then with some good companions, to visit friends, see cities,\ncastles, towns,\n[3244]Visere saepe amnes nitidos, per amaenaque Tempe,\nEt placidas summis sectari in montibus auras.\n\nTo see the pleasant fields, the crystal fountains,\nAnd take the gentle air amongst the mountains.\n\n[3245]To walk amongst orchards, gardens, bowers, mounts, and arbours,\nartificial wildernesses, green thickets, arches, groves, lawns,\nrivulets, fountains, and such like pleasant places, like that\nAntiochian Daphne, brooks, pools, fishponds, between wood and water, in\na fair meadow, by a river side, [3246]ubi variae, avium cantationes,\nflorum colores, pratorum frutices, &c. to disport in some pleasant\nplain, park, run up a steep hill sometimes, or sit in a shady seat,\nmust needs be a delectable recreation. Hortus principis et domus ad\ndelectationem facia, cum sylva, monte et piscina, vulgo la montagna:\nthe prince's garden at Ferrara [3247]Schottus highly magnifies, with\nthe groves, mountains, ponds, for a delectable prospect, he was much\naffected with it: a Persian paradise, or pleasant park, could not be\nmore delectable in his sight. St. Bernard, in the description of his\nmonastery, is almost ravished with the pleasures of it. A sick\n[3248]man (saith he) sits upon a green bank, and when the dog-star\nparcheth the plains, and dries up rivers, he lies in a shady bower,\nFronde sub arborea ferventia temperat astra, and feeds his eyes with\nvariety of objects, herbs, trees, to comfort his misery, he receives\nmany delightsome smells, and fills his ears with that sweet and various\nharmony of birds: good God (saith he), what a company of pleasures hast\nthou made for man! He that should be admitted on a sudden to the sight\nof such a palace as that of Escurial in Spain, or to that which the\nMoors built at Granada, Fontainebleau in France, the Turk's gardens in\nhis seraglio, wherein all manner of birds and beasts are kept for\npleasure; wolves, bears, lynxes, tigers, lions, elephants, &c., or upon\nthe banks of that Thracian Bosphorus: the pope's Belvedere in Rome,\n[3249]as pleasing as those horti pensiles in Babylon, or that Indian\nking's delightsome garden in [3250]Aelian; or [3251]those famous\ngardens of the Lord Cantelow in France, could, not choose, though he\nwere never so ill paid, but be much recreated for the time; or many of\nour noblemen's gardens at home. To take a boat in a pleasant evening,\nand with music [3252]to row upon the waters, which Plutarch so much\napplauds, Elian admires, upon the river Pineus: in those Thessalian\nfields, beset with green bays, where birds so sweetly sing that\npassengers, enchanted as it were with their heavenly music, omnium\nlaborum et curarum obliviscantur, forget forthwith all labours, care,\nand grief: or in a gondola through the Grand Canal in Venice, to see\nthose goodly palaces, must needs refresh and give content to a\nmelancholy dull spirit. Or to see the inner rooms of a fair-built and\nsumptuous edifice, as that of the Persian kings, so much renowned by\nDiodorus and Curtius, in which all was almost beaten gold,\n[3253]chairs, stools, thrones, tabernacles, and pillars of gold, plane\ntrees, and vines of gold, grapes of precious stones, all the other\nornaments of pure gold,\n[3254]Fulget gemma floris, et jaspide fulva supellex,\nStrata micant Tyrio\u2014\u2014\u2014\n\nWith sweet odours and perfumes, generous wines, opiparous fare, &c.,\nbesides the gallantest young men, the fairest [3255]virgins, puellae\nscitulae ministrantes, the rarest beauties the world could afford, and\nthose set out with costly and curious attires, ad stuporem usque\nspectantium, with exquisite music, as in [3256]Trimaltion's house, in\nevery chamber sweet voices ever sounding day and night, incomparabilis\nluxus, all delights and pleasures in each kind which to please the\nsenses could possibly be devised or had, convives coronati, delitiis\nebrii, &c. Telemachus, in Homer, is brought in as one ravished almost\nat the sight of that magnificent palace, and rich furniture of\nMenelaus, when he beheld\n[3257]Aeris fulgorem et resonantia tecta corusco\nAuro, atque electro nitido, sectoque elephanto,\nArgentoque simul. Talis Jovis ardua sedes,\nAulaque coelicolum stellans splendescit Olympo.\n\nSuch glittering of gold and brightest brass to shine,\nClear amber, silver pure, and ivory so fine:\nJupiter's lofty palace, where the gods do dwell,\nWas even such a one, and did it not excel.\n\nIt will laxare animos, refresh the soul of man to see fair-built\ncities, streets, theatres, temples, obelisks, &c. The temple of\nJerusalem was so fairly built of white marble, with so many pyramids\ncovered with gold; tectumque templi fulvo coruscans auro, nimio suo\nfulgore obcaecabat oculos itinerantium, was so glorious, and so\nglistened afar off, that the spectators might not well abide the sight\nof it. But the inner parts were all so curiously set out with cedar,\ngold, jewels, &c., as he said of Cleopatra's palace in\nEgypt,\u2014[3258]Crassumque trabes absconderat aurum, that the beholders\nwere amazed. What so pleasant as to see some pageant or sight go by, as\nat coronations, weddings, and such like solemnities, to see an\nambassador or a prince met, received, entertained with masks, shows,\nfireworks, &c. To see two kings fight in single combat, as Porus and\nAlexander; Canute and Edmund Ironside; Scanderbeg and Ferat Bassa the\nTurk; when not honour alone but life itself is at stake, as the\n[3259]poet of Hector,\n\u2014\u2014\u2014nec enim pro tergore Tauri,\nPro bove nec certamen erat, quae praemia cursus\nEsse solent, sed pro magni viraque animaque\u2014Hectoris.\n\nTo behold a battle fought, like that of Crecy, or Agincourt, or\nPoitiers, qua nescio (saith Froissart) an vetustas ullam proferre\npossit clariorem. To see one of Caesar's triumphs in old Rome revived,\nor the like. To be present at an interview, [3260]as that famous of\nHenry the Eighth and Francis the First, so much renowned all over\nEurope; ubi tanto apparatu (saith Hubertus Veillius) tamque triumphali\npompa ambo reges com eorum conjugibus coiere, ut nulla unquam aetas tam\ncelebria festa viderit aut audieriti, no age ever saw the like. So\ninfinitely pleasant are such shows, to the sight of which oftentimes\nthey will come hundreds of miles, give any money for a place, and\nremember many years after with singular delight. Bodine, when he was\nambassador in England, said he saw the noblemen go in their robes to\nthe parliament house, summa cum jucunditate vidimus, he was much\naffected with the sight of it. Pomponius Columna, saith Jovius in his\nlife, saw thirteen Frenchmen, and so many Italians, once fight for a\nwhole army: Quod jucundissimum spectaculum in vita dicit sua, the\npleasantest sight that ever he saw in his life. Who would not have been\naffected with such a spectacle? Or that single combat of [3261] Breaute\nthe Frenchman, and Anthony Schets a Dutchman, before the walls of\nSylvaducis in Brabant, anno 1600. They were twenty-two horse on the one\nside, as many on the other, which like Livy's Horatii, Torquati and\nCorvini fought for their own glory and country's honour, in the sight\nand view of their whole city and army. [3262]When Julius Caesar warred\nabout the banks of Rhone, there came a barbarian prince to see him and\nthe Roman army, and when he had beheld Caesar a good while, [3263]I see\nthe gods now (saith he) which before I heard of, nec feliciorem ullam\nvitae meae aut optavi, aut sensi diem: it was the happiest day that\never he had in his life. Such a sight alone were able of itself to\ndrive away melancholy; if not for ever, yet it must needs expel it for\na time. Radzivilus was much taken with the pasha's palace in Cairo, and\namongst many other objects which that place afforded, with that\nsolemnity of cutting the banks of the Nile by Imbram Pasha, when it\noverflowed, besides two or three hundred gilded galleys on the water,\nhe saw two millions of men gathered together on the land, with turbans\nas white as snow; and 'twas a goodly sight. The very reading of feasts,\ntriumphs, interviews, nuptials, tilts, tournaments, combats, and\nmonomachies, is most acceptable and pleasant. [3264] Franciscus Modius\nhath made a large collection of such solemnities in two great tomes,\nwhich whoso will may peruse. The inspection alone of those curious\niconographies of temples and palaces, as that of the Lateran church in\nAlbertus Durer, that of the temple of Jerusalem in [3265]Josephus,\nAdricomius, and Villalpandus: that of the Escurial in Guadas, of Diana\nat Ephesus in Pliny, Nero's golden palace in Rome, [3266]Justinian's in\nConstantinople, that Peruvian Jugo's in [3267]Cusco, ut non ab\nhominibus, sed a daemoniis constructum videatur; St. Mark's in Venice,\nby Ignatius, with many such; priscorum artificum opera (saith that\n[3268]interpreter of Pausanias), the rare workmanship of those ancient\nGreeks, in theatres, obelisks, temples, statues, gold, silver, ivory,\nmarble images, non minore ferme quum leguntur, quam quum cernuntur,\nanimum delectatione complent, affect one as much by reading almost as\nby sight.\nThe country hath his recreations, the city his several gymnics and\nexercises, May games, feasts, wakes, and merry meetings, to solace\nthemselves; the very being in the country; that life itself is a\nsufficient recreation to some men, to enjoy such pleasures, as those\nold patriarchs did. Diocletian, the emperor, was so much affected with\nit, that he gave over his sceptre, and turned gardener. Constantine\nwrote twenty books of husbandry. Lysander, when ambassadors came to see\nhim, bragged of nothing more than of his orchard, hi sunt ordines mei.\nWhat shall I say of Cincinnatus, Cato, Tully, and many such? how they\nhave been pleased with it, to prune, plant, inoculate and graft, to\nshow so many several kinds of pears, apples, plums, peaches, &c.\n[3269]Nunc captare feras laqueo, nunc fallere visco,\nAtque etiam magnos canibus circundare saltus\nInsidias avibus moliri, incendere vepres.\n\nSometimes with traps deceive, with line and string\nTo catch wild birds and beasts, encompassing\nThe grove with dogs, and out of bushes firing.\n\n\u2014\u2014\u2014et nidos aviumscrutari, &c.\n\nJucundus, in his preface to Cato, Varro, Columella, &c., put out by\nhim, confesseth of himself, that he was mightily delighted with these\nhusbandry studies, and took extraordinary pleasure in them: if the\ntheory or speculation can so much affect, what shall the place and\nexercise itself, the practical part do? The same confession I find in\nHerbastein, Porta, Camerarius, and many others, which have written of\nthat subject. If my testimony were aught worth, I could say as much of\nmyself; I am vere Saturnus; no man ever took more delight in springs,\nwoods, groves, gardens, walks, fishponds, rivers, &c. But\n[3270]Tantalus a labris sitiens fugientia captat\nFlumina;\n\nAnd so do I; Velle licet, potiri non licet.[3271]\nEvery palace, every city almost hath its peculiar walks, cloisters,\nterraces, groves, theatres, pageants, games, and several recreations;\nevery country, some professed gymnics to exhilarate their minds, and\nexercise their bodies. The [3272]Greeks had their Olympian, Pythian,\nIsthmian, Nemean games, in honour of Neptune, Jupiter, Apollo; Athens\nhers: some for honour, garlands, crowns; for [3273]beauty, dancing,\nrunning, leaping, like our silver games. The [3274]Romans had their\nfeasts, as the Athenians, and Lacedaemonians held their public\nbanquets, in Pritanaeo, Panathenaeis, Thesperiis, Phiditiis, plays,\nnaumachies, places for sea-fights, [3275]theatres, amphitheatres able\nto contain 70,000 men, wherein they had several delightsome shows to\nexhilarate the people; [3276] gladiators, combats of men with\nthemselves, with wild beasts, and wild beasts one with another, like\nour bull-baitings, or bear-baitings (in which many countrymen and\ncitizens amongst us so much delight and so frequently use), dancers on\nropes. Jugglers, wrestlers, comedies, tragedies, publicly exhibited at\nthe emperor's and city's charge, and that with incredible cost and\nmagnificence. In the Low-Countries (as [3277]Meteran relates) before\nthese wars, they had many solemn feasts, plays, challenges, artillery\ngardens, colleges of rhymers, rhetoricians, poets: and to this day,\nsuch places are curiously maintained in Amsterdam, as appears by that\ndescription of Isaacus Pontanus, rerum Amstelrod. lib. 2. cap. 25. So\nlikewise not long since at Friburg in Germany, as is evident by that\nrelation of [3278]Neander, they had Ludos septennales, solemn plays\nevery seven years, which Bocerus, one of their own poets, hath\nelegantly described:\n[3279]At nunc magnifico spectacula structa paratu\nQuid memorem, veteri non concessura Quirino,\nLudorum pompa, &c.\n\nIn Italy they have solemn declamations of certain select young\ngentlemen in Florence (like those reciters in old Rome), and public\ntheatres in most of their cities, for stage-players and others, to\nexercise and recreate themselves. All seasons almost, all places, have\ntheir several pastimes; some in summer, some in winter; some abroad,\nsome within: some of the body, some of the mind: and diverse men have\ndiverse recreations and exercises. Domitian, the emperor, was much\ndelighted with catching flies; Augustus to play with nuts amongst\nchildren; [3280]Alexander Severus was often pleased to play with whelps\nand young pigs. [3281]Adrian was so wholly enamoured with dogs and\nhorses, that he bestowed monuments and tombs of them, and buried them\nin graves. In foul weather, or when they can use no other convenient\nsports, by reason of the time, as we do cock-fighting, to avoid\nidleness, I think, (though some be more seriously taken with it, spend\nmuch time, cost and charges, and are too solicitous about it)\n[3282]Severus used partridges and quails, as many Frenchmen do still,\nand to keep birds in cages, with which he was much pleased, when at any\ntime he had leisure from public cares and businesses. He had (saith\nLampridius) tame pheasants, ducks, partridges, peacocks, and some\n20,000 ring-doves and pigeons. Busbequius, the emperor's orator, when\nhe lay in Constantinople, and could not stir much abroad, kept for his\nrecreation, busying himself to see them fed, almost all manner of\nstrange birds and beasts; this was something, though not to exercise\nhis body, yet to refresh his mind. Conradus Gesner, at Zurich in\nSwitzerland, kept so likewise for his pleasure, a great company of wild\nbeasts; and (as he saith) took great delight to see them eat their\nmeat. Turkey gentlewomen, that are perpetual prisoners, still mewed up\naccording to the custom of the place, have little else beside their\nhousehold business, or to play with their children to drive away time,\nbut to dally with their cats, which they have in delitiis, as many of\nour ladies and gentlewomen use monkeys and little dogs. The ordinary\nrecreations which we have in winter, and in most solitary times busy\nour minds with, are cards, tables and dice, shovelboard, chess-play,\nthe philosopher's game, small trunks, shuttlecock, billiards, music,\nmasks, singing, dancing, Yule-games, frolics, jests, riddles, catches,\npurposes, questions and commands, [3283]merry tales of errant knights,\nqueens, lovers, lords, ladies, giants, dwarfs, thieves, cheaters,\nwitches, fairies, goblins, friars, &c., such as the old woman told\nPsyche in [3284]Apuleius, Boccace novels, and the rest, quarum\nauditione pueri delectantur, senes narratione, which some delight to\nhear, some to tell; all are well pleased with. Amaranthus, the\nphilosopher, met Hermocles, Diophantus and Philolaus, his companions,\none day busily discoursing about Epicurus and Democritus' tenets, very\nsolicitous which was most probable and came nearest to truth: to put\nthem out of that surly controversy, and to refresh their spirits, he\ntold them a pleasant tale of Stratocles the physician's wedding, and of\nall the particulars, the company, the cheer, the music, &c., for he was\nnew come from it; with which relation they were so much delighted, that\nPhilolaus wished a blessing to his heart, and many a good\nwedding,[3285] many such merry meetings might he be at, to please\nhimself with the sight, and others with the narration of it. News are\ngenerally welcome to all our ears, avide audimus, aures enim hominum\nnovitate laetantur ([3286]as Pliny observes), we long after rumour to\nhear and listen to it, [3287]densum humeris bibit aure vulgus. We are\nmost part too inquisitive and apt to hearken after news, which Caesar,\nin his [3288]Commentaries, observes of the old Gauls, they would be\ninquiring of every carrier and passenger what they had heard or seen,\nwhat news abroad?\n\u2014\u2014\u2014quid toto fiat in orbe,\nQuid Seres, quid Thraces agant, secreta novercae,\nEt pueri, quis amet, &c.\n\nas at an ordinary with us, bakehouse or barber's shop. When that great\nGonsalva was upon some displeasure confined by King Ferdinand to the\ncity of Loxa in Andalusia, the only, comfort (saith [3289]Jovius) he\nhad to ease his melancholy thoughts, was to hear news, and to listen\nafter those ordinary occurrences which were brought him cum primis, by\nletters or otherwise out of the remotest parts of Europe. Some men's\nwhole delight is, to take tobacco, and drink all day long in a tavern\nor alehouse, to discourse, sing, jest, roar, talk of a cock and bull\nover a pot, &c. Or when three or four good companions meet, tell old\nstories by the fireside, or in the sun, as old folks usually do, quae\naprici meminere senes, remembering afresh and with pleasure ancient\nmatters, and such like accidents, which happened in their younger\nyears: others' best pastime is to game, nothing to them so pleasant.\n[3290]Hic Veneri indulget, hunc decoquit alea\u2014many too nicely take\nexceptions at cards, [3291]tables, and dice, and such mixed lusorious\nlots, whom Gataker well confutes. Which though they be honest\nrecreations in themselves, yet may justly be otherwise excepted at, as\nthey are often abused, and forbidden as things most pernicious; insanam\nrem et damnosam, [3292]Lemnius calls it. For most part in these kind of\ndisports 'tis not art or skill, but subtlety, cony-catching, knavery,\nchance and fortune carries all away: 'tis ambulatoria pecunia,\n[3293]\u2014\u2014\u2014puncto mobilis horae\nPermutat dominos, et cedit in altera jura.\n\nThey labour most part not to pass their time in honest disport, but for\nfilthy lucre, and covetousness of money. In foedissimum lucrum et\navaritiam hominum convertitur, as Daneus observes. Fons fraudum et\nmaleficiorum, 'tis the fountain of cozenage and villainy. [3294]A thing\nso common all over Europe at this day, and so generally abused, that\nmany men are utterly undone by it, their means spent, patrimonies\nconsumed, they and their posterity beggared; besides swearing,\nwrangling, drinking, loss of time, and such inconveniences, which are\nordinary concomitants: [3295]for when once they have got a haunt of\nsuch companies, and habit of gaming, they can hardly be drawn from it,\nbut as an itch it will tickle them, and as it is with whoremasters,\nonce entered, they cannot easily leave it off: Vexat mentes insania\ncupido, they are mad upon their sport. And in conclusion (which Charles\nthe Seventh, that good French king, published in an edict against\ngamesters) unde piae et hilaris vitae, suffugium sibi suisque liberis,\ntotique familiae, &c. That which was once their livelihood, should have\nmaintained wife, children, family, is now spent and gone; maeror et\negestas, &c., sorrow and beggary succeeds. So good things may be\nabused, and that which was first invented to [3296] refresh men's weary\nspirits, when they come from other labours and studies to exhilarate\nthe mind, to entertain time and company, tedious otherwise in those\nlong solitary winter nights, and keep them from worse matters, an\nhonest exercise is contrarily perverted.\nChess-play is a good and witty exercise of the mind for some kind of\nmen, and fit for such melancholy, Rhasis holds, as are idle, and have\nextravagant impertinent thoughts, or troubled with cares, nothing\nbetter to distract their mind, and alter their meditations: invented\n(some say) by the [3297]general of an army in a famine, to keep\nsoldiers from mutiny: but if it proceed from overmuch study, in such a\ncase it may do more harm than good; it is a game too troublesome for\nsome men's brains, too full of anxiety, all out as bad as study;\nbesides it is a testy choleric game, and very offensive to him that\nloseth the mate. [3298]William the Conqueror, in his younger years,\nplaying at chess with the Prince of France (Dauphine was not annexed to\nthat crown in those days) losing a mate, knocked the chess-board about\nhis pate, which was a cause afterward of much enmity between them. For\nsome such reason it is belike, that Patritius, in his 3. book, tit. 12.\nde reg. instit. forbids his prince to play at chess; hawking and\nhunting, riding, &c. he will allow; and this to other men, but by no\nmeans to him. In Muscovy, where they live in stoves and hot houses all\nwinter long, come seldom or little abroad, it is again very necessary,\nand therefore in those parts, (saith [3299]Herbastein) much used. At\nFez in Africa, where the like inconvenience of keeping within doors is\nthrough heat, it is very laudable; and (as [3300]Leo Afer relates) as\nmuch frequented. A sport fit for idle gentlewomen, soldiers in\ngarrison, and courtiers that have nought but love matters to busy\nthemselves about, but not altogether so convenient for such as are\nstudents. The like I may say of Col. Bruxer's philosophy game, D.\nFulke's Metromachia and his Ouronomachia, with the rest of those\nintricate astrological and geometrical fictions, for such especially as\nare mathematically given; and the rest of those curious games.\nDancing, singing, masking, mumming, stage plays, howsoever they be\nheavily censured by some severe Catos, yet if opportunely and soberly\nused, may justly be approved. Melius est foedere, quam saltare,\n[3301]saith Austin: but what is that if they delight in it? [3302]Nemo\nsaltat sobrius. But in what kind of dance? I know these sports have\nmany oppugners, whole volumes writ against them; when as all they say\n(if duly considered) is but ignoratio Elenchi; and some again, because\nthey are now cold and wayward, past themselves, cavil at all such\nyouthful sports in others, as he did in the comedy; they think them,\nillico nasci senes, &c. Some out of preposterous zeal object many times\ntrivial arguments, and because of some abuse, will quite take away the\ngood use, as if they should forbid wine because it makes men drunk; but\nin my judgment they are too stern: there is a time for all things, a\ntime to mourn, a time to dance, Eccles. iii. 4. a time to embrace, a\ntime not to embrace, (verse 5.) and nothing better than that a man\nshould rejoice in his own works, verse 22; for my part, I will\nsubscribe to the king's declaration, and was ever of that mind, those\nMay games, wakes, and Whitsun ales, &c., if they be not at unseasonable\nhours, may justly be permitted. Let them freely feast, sing and dance,\nhave their puppet-plays, hobby-horses, tabors, crowds, bagpipes, &c.,\nplay at ball, and barley-breaks, and what sports and recreations they\nlike best. In Franconia, a province of Germany, (saith [3303]Aubanus\nBohemus) the old folks, after evening prayer, went to the alehouse, the\nyounger sort to dance: and to say truth with [3304]Salisburiensis,\nsatius fuerat sic otiari, quam turpius occupari, better to do so than\nworse, as without question otherwise (such is the corruption of man's\nnature) many of them will do. For that cause, plays, masks, jesters,\ngladiators, tumblers, jugglers, &c., and all that crew is admitted and\nwinked at: [3305]Tota jocularium scena procedit, et ideo spectacula\nadmissa sunt, et infinita tyrocinia vanitatum, ut his occupentur, qui\nperniciosius otiari solent: that they might be busied about such toys,\nthat would otherwise more perniciously be idle. So that as\n[3306]Tacitus said of the astrologers in Rome, we may say of them,\ngenus hominum est quod in civitate nostra et vitabitur semper et\nretinebitur, they are a debauched company most part, still spoken\nagainst, as well they deserve some of them (for I so relish and\ndistinguish them as fiddlers, and musicians), and yet ever retained.\nEvil is not to be done (I confess) that good may come of it: but this\nis evil per accidens, and in a qualified sense, to avoid a greater\ninconvenience, may justly be tolerated. Sir Thomas More, in his Utopian\nCommonwealth, [3307]as he will have none idle, so will he have no man\nlabour over hard, to be toiled out like a horse, 'tis more than slavish\ninfelicity, the life of most of our hired servants and tradesmen\nelsewhere (excepting his Utopians) but half the day allotted for work,\nand half for honest recreation, or whatsoever employment they shall\nthink fit for themselves. If one half day in a week were allowed to our\nhousehold servants for their merry meetings, by their hard masters, or\nin a year some feasts, like those Roman Saturnals, I think they would\nlabour harder all the rest of their time, and both parties be better\npleased: but this needs not (you will say), for some of them do nought\nbut loiter all the week long.\nThis which I aim at, is for such as are fracti animis, troubled in\nmind, to ease them, over-toiled on the one part, to refresh: over idle\non the other, to keep themselves busied. And to this purpose, as any\nlabour or employment will serve to the one, any honest recreation will\nconduce to the other, so that it be moderate and sparing, as the use of\nmeat and drink; not to spend all their life in gaming, playing, and\npastimes, as too many gentlemen do; but to revive our bodies and\nrecreate our souls with honest sports: of which as there be diverse\nsorts, and peculiar to several callings, ages, sexes, conditions, so\nthere be proper for several seasons, and those of distinct natures, to\nfit that variety of humours which is amongst them, that if one will\nnot, another may: some in summer, some in winter, some gentle, some\nmore violent, some for the mind alone, some for the body and mind: (as\nto some it is both business and a pleasant recreation to oversee\nworkmen of all sorts, husbandry, cattle, horses, &c. To build, plot,\nproject, to make models, cast up accounts, &c.) some without, some\nwithin doors; new, old, &c., as the season serveth, and as men are\ninclined. It is reported of Philippus Bonus, that good duke of Burgundy\n(by Lodovicus Vives, in Epist. and Pont. [3308]Heuter in his history)\nthat the said duke, at the marriage of Eleonora, sister to the king of\nPortugal, at Bruges in Flanders, which was solemnised in the deep of\nwinter, when, as by reason of unseasonable weather, he could neither\nhawk nor hunt, and was now tired with cards, dice, &c., and such other\ndomestic sports, or to see ladies dance, with some of his courtiers, he\nwould in the evening walk disguised all about the town. It so fortuned,\nas he was walking late one night, he found a country fellow dead drunk,\nsnorting on a bulk; [3309]he caused his followers to bring him to his\npalace, and there stripping him of his old clothes, and attiring him\nafter the court fashion, when he waked, he and they were all ready to\nattend upon his excellency, persuading him he was some great duke. The\npoor fellow admiring how he came there, was served in state all the day\nlong; after supper he saw them dance, heard music, and the rest of\nthose court-like pleasures: but late at night, when he was well\ntippled, and again fast asleep, they put on his old robes, and so\nconveyed him to the place where they first found him. Now the fellow\nhad not made them so good sport the day before as he did when he\nreturned to himself; all the jest was, to see how he [3310]looked upon\nit. In conclusion, after some little admiration, the poor man told his\nfriends he had seen a vision, constantly believed it, would not\notherwise be persuaded, and so the jest ended. [3311]Antiochus\nEpiphanes would often disguise himself, steal from his court, and go\ninto merchants', goldsmiths', and other tradesmen's shops, sit and talk\nwith them, and sometimes ride or walk alone, and fall aboard with any\ntinker, clown, serving man, carrier, or whomsoever he met first.\nSometimes he did ex insperato give a poor fellow money, to see how he\nwould look, or on set purpose lose his purse as he went, to watch who\nfound it, and withal how he would be affected, and with such objects he\nwas much delighted. Many such tricks are ordinarily put in practice by\ngreat men, to exhilarate themselves and others, all which are harmless\njests, and have their good uses.\nBut amongst those exercises, or recreations of the mind within doors,\nthere is none so general, so aptly to be applied to all sorts of men,\nso fit and proper to expel idleness and melancholy, as that of study:\nStudia, senectutem oblectant, adolescentiam, alunt, secundas res\nornant, adversis perfugium et solatium praebent, domi delectant, &c.,\nfind the rest in Tully pro Archia Poeta. [3312]What so full of content,\nas to read, walk, and see maps, pictures, statues, jewels, marbles,\nwhich some so much magnify, as those that Phidias made of old so\nexquisite and pleasing to be beheld, that as [3313]Chrysostom thinketh,\nif any man be sickly, troubled in mind, or that cannot sleep for grief,\nand shall but stand over against one of Phidias' images, he will forget\nall care, or whatsoever else may molest him, in an instant? There be\nthose as much taken with Michael Angelo's, Raphael de Urbino's,\nFrancesco Francia's pieces, and many of those Italian and Dutch\npainters, which were excellent in their ages; and esteem of it as a\nmost pleasing sight, to view those neat architectures, devices,\nescutcheons, coats of arms, read such books, to peruse old coins of\nseveral sorts in a fair gallery; artificial works, perspective glasses,\nold relics, Roman antiquities, variety of colours. A good picture is\nfalsa veritas, et muta poesis: and though (as [3314]Vives saith)\nartificialia delectant, sed mox fastidimus, artificial toys please but\nfor a time; yet who is he that will not be moved with them for the\npresent? When Achilles was tormented and sad for the loss of his dear\nfriend Patroclus, his mother Thetis brought him a most elaborate and\ncurious buckler made by Vulcan, in which were engraven sun, moon,\nstars, planets, sea, land, men fighting, running, riding, women\nscolding, hills, dales, towns, castles, brooks, rivers, trees, &c.,\nwith many pretty landscapes, and perspective pieces: with sight of\nwhich he was infinitely delighted, and much eased of his grief.\n[3315]Continuo eo spectaculo captus delenito maerore\nOblectabatur, in manibus tenens dei splendida dona.\n\nWho will not be affected so in like case, or see those well-furnished\ncloisters and galleries of the Roman cardinals, so richly stored with\nall modern pictures, old statues and antiquities? Cum se\u2014spectando\nrecreet simul et legendo, to see their pictures alone and read the\ndescription, as [3316]Boisardus well adds, whom will it not affect?\nwhich Bozius, Pomponius, Laetus, Marlianus, Schottus, Cavelerius,\nLigorius, &c., and he himself hath well performed of late. Or in some\nprince's cabinets, like that of the great dukes in Florence, of Felix\nPlaterus in Basil, or noblemen's houses, to see such variety of\nattires, faces, so many, so rare, and such exquisite pieces, of men,\nbirds, beasts, &c., to see those excellent landscapes, Dutch works, and\ncurious cuts of Sadlier of Prague, Albertus Durer, Goltzius Vrintes,\n&c., such pleasant pieces of perspective, Indian pictures made of\nfeathers, China works, frames, thaumaturgical motions, exotic toys, &c.\nWho is he that is now wholly overcome with idleness, or otherwise\ninvolved in a labyrinth of worldly cares, troubles and discontents,\nthat will not be much lightened in his mind by reading of some enticing\nstory, true or feigned, whereas in a glass he shall observe what our\nforefathers have done, the beginnings, ruins, falls, periods of\ncommonwealths, private men's actions displayed to the life, &c. [3317]\nPlutarch therefore calls them, secundas mensas et bellaria, the second\ncourse and junkets, because they were usually read at noblemen's\nfeasts. Who is not earnestly affected with a passionate speech, well\npenned, an elegant poem, or some pleasant bewitching discourse, like\nthat of [3318] Heliodorus, ubi oblectatio quaedam placide fuit, cum\nhilaritate conjuncta? Julian the Apostate was so taken with an oration\nof Libanius, the sophister, that, as he confesseth, he could not be\nquiet till he had read it all out. Legi orationem tuam magna ex parte,\nhesterna die ante prandium, pransus vero sine ulla intermissione totam\nabsolvi.[3319]O argumenta! O compositionem! I may say the same of this\nor that pleasing tract, which will draw his attention along with it. To\nmost kind of men it is an extraordinary delight to study. For what a\nworld of books offers itself, in all subjects, arts, and sciences, to\nthe sweet content and capacity of the reader? In arithmetic, geometry,\nperspective, optics, astronomy, architecture, sculpture, painting, of\nwhich so many and such elaborate treatises are of late written: in\nmechanics and their mysteries, military matters, navigation,\n[3320]riding of horses, [3321]fencing, swimming, gardening, planting,\ngreat tomes of husbandry, cookery, falconry, hunting, fishing, fowling,\n&c., with exquisite pictures of all sports, games, and what not? In\nmusic, metaphysics, natural and moral philosophy, philology, in policy,\nheraldry, genealogy, chronology, &c., they afford great tomes, or those\nstudies of [3322]antiquity, &c., et [3323]quid subtilius Arithmeticis\ninventionibus, quid jucundius Musicis rationibus, quid divinius\nAstronomicis, quid rectius Geometricis demonstrationibus? What so sure,\nwhat so pleasant? He that shall but see that geometrical tower of\nGarezenda at Bologna in Italy, the steeple and clock at Strasburg, will\nadmire the effects of art, or that engine of Archimedes, to remove the\nearth itself, if he had but a place to fasten his instrument:\nArchimedes Coclea, and rare devices to corrivate waters, musical\ninstruments, and tri-syllable echoes again, again, and again repeated,\nwith myriads of such. What vast tomes are extant in law, physic, and\ndivinity, for profit, pleasure, practice, speculation, in verse or\nprose, &c.! their names alone are the subject of whole volumes, we have\nthousands of authors of all sorts, many great libraries full well\nfurnished, like so many dishes of meat, served out for several palates;\nand he is a very block that is affected with none of them. Some take an\ninfinite delight to study the very languages wherein these books are\nwritten, Hebrew, Greek, Syriac, Chaldee, Arabic, &c. Methinks it would\nplease any man to look upon a geographical map, [3324]sauvi animum\ndelectatione allicere, ob incredibilem rerum varietatem et\njucunditatem, et ad pleniorem sui cognitionem excitare, chorographical,\ntopographical delineations, to behold, as it were, all the remote\nprovinces, towns, cities of the world, and never to go forth of the\nlimits of his study, to measure by the seale and compass their extent,\ndistance, examine their site. Charles the Great, as Platina writes, had\nthree fair silver tables, in one of which superficies was a large map\nof Constantinople, in the second Rome neatly engraved, in the third an\nexquisite description of the whole world, and much delight he took in\nthem. What greater pleasure can there now be, than to view those\nelaborate maps of Ortelius, [3325]Mercator, Hondius, &c.? To peruse\nthose books of cities, put out by Braunus and Hogenbergius? To read\nthose exquisite descriptions of Maginus, Munster, Herrera, Laet,\nMerula, Boterus, Leander, Albertus, Camden, Leo Afer, Adricomius, Nic.\nGerbelius, &c.? Those famous expeditions of Christoph. Columbus,\nAmericus Vespucius, Marcus Polus the Venetian, Lod. Vertomannus,\nAloysius Cadamustus, &c.? Those accurate diaries of Portuguese,\nHollanders, of Bartison, Oliver a Nort, &c. Hakluyt's voyages, Pet.\nMartyr's Decades, Benzo, Lerius, Linschoten's relations, those\nHodoeporicons of Jod. a Meggen, Brocard the monk, Bredenbachius, Jo.\nDublinius, Sands, &c., to Jerusalem, Egypt, and other remote places of\nthe world? those pleasant itineraries of Paulus Hentzerus, Jodocus\nSincerus, Dux Polonus, &c., to read Bellonius' observations, P. Gillius\nhis surveys; those parts of America, set out, and curiously cut in\npictures, by Fratres a Bry. To see a well-cut herbal, herbs, trees,\nflowers, plants, all vegetables expressed in their proper colours to\nthe life, as that of Matthiolus upon Dioscorides, Delacampius, Lobel,\nBauhinus, and that last voluminous and mighty herbal of Beslar of\nNuremberg, wherein almost every plant is to his own bigness. To see\nbirds, beasts, and fishes of the sea, spiders, gnats, serpents, flies,\n&c., all creatures set out by the same art, and truly expressed in\nlively colours, with an exact description of their natures, virtues,\nqualities, &c., as hath been accurately performed by Aelian, Gesner,\nUlysses Aldrovandus, Bellonius, Rondoletius, Hippolitus Salvianus, &c.\n[3326]Arcana coeli, naturae secreta, ordinem universi scire majoris\nfelicitatis et dulcedinis est, quam cogitatione quis assequi possit,\naut mortalis sperare. What more pleasing studies can there be than the\nmathematics, theoretical or practical parts? as to survey land, make\nmaps, models, dials, &c., with which I was ever much delighted myself.\nTails est Mathematum pulchritudo (saith [3327] Plutarch) ut his\nindignum sit divitiarum phaleras istas et bullas, et puellaria\nspectacula comparari; such is the excellency of these studies, that all\nthose ornaments and childish bubbles of wealth, are not worthy to be\ncompared to them: credi mihi ( [3328]saith one) extingui dulce erit\nMathematicarum artium studio, I could even live and die with such\nmeditation, [3329]and take more delight, true content of mind in them,\nthan thou hast in all thy wealth and sport, how rich soever thou art.\nAnd as [3330]Cardan well seconds me, Honorificum magis est et gloriosum\nhaec intelligere, quam provinciis praeesse, formosum aut ditem juvenem\nesse. [3331]The like pleasure there is in all other studies, to such as\nare truly addicted to them, [3332]ea suavitas (one holds) ut cum quis\nea degustaverit, quasi poculis Circeis captus, non possit unquam ab\nillis divelli; the like sweetness, which as Circe's cup bewitcheth a\nstudent, he cannot leave off, as well may witness those many laborious\nhours, days and nights, spent in the voluminous treatises written by\nthem; the same content. [3333]Julius Scaliger was so much affected with\npoetry, that he brake out into a pathetical protestation, he had rather\nbe the author of twelve verses in Lucan, or such an ode in\n[3334]Horace, than emperor of Germany. [3335]Nicholas Gerbelius, that\ngood old man, was so much ravished with a few Greek authors restored to\nlight, with hope and desire of enjoying the rest, that he exclaims\nforthwith, Arabibus atque Indis omnibus erimus ditiores, we shall be\nricher than all the Arabic or Indian princes; of such [3336]esteem they\nwere with him, incomparable worth and value. Seneca prefers Zeno and\nChrysippus, two doting stoics (he was so much enamoured of their\nworks), before any prince or general of an army; and Orontius, the\nmathematician, so far admires Archimedes, that he calls him Divinum et\nhomine majorem, a petty god, more than a man; and well he might, for\naught I see, if you respect fame or worth. Pindarus, of Thebes, is as\nmuch renowned for his poems, as Epaminondas, Pelopidas, Hercules or\nBacchus, his fellow citizens, for their warlike actions; et si famam\nrespicias, non pauciores Aristotelis quam Alexandri meminerunt (as\nCardan notes), Aristotle is more known than Alexander; for we have a\nbare relation of Alexander's deeds, but Aristotle, totus vivit in\nmonumentis, is whole in his works: yet I stand not upon this; the\ndelight is it, which I aim at, so great pleasure, such sweet content\nthere is in study. [3337]King James, 1605, when he came to see our\nUniversity of Oxford, and amongst other edifices now went to view that\nfamous library, renewed by Sir Thomas Bodley, in imitation of\nAlexander, at his departure brake out into that noble speech, If I were\nnot a king, I would be a university man: [3338] and if it were so that\nI must be a prisoner, if I might have my wish, I would desire to have\nno other prison than that library, and to be chained together with so\nmany good authors et mortuis magistris. So sweet is the delight of\nstudy, the more learning they have (as he that hath a dropsy, the more\nhe drinks the thirstier he is) the more they covet to learn, and the\nlast day is prioris discipulus; harsh at first learning is, radices\namarcae, but fractus dulces, according to that of Isocrates, pleasant\nat last; the longer they live, the more they are enamoured with the\nMuses. Heinsius, the keeper of the library at Leyden in Holland, was\nmewed up in it all the year long: and that which to thy thinking should\nhave bred a loathing, caused in him a greater liking. [3339]I no sooner\n(saith he) come into the library, but I bolt the door to me, excluding\nlust, ambition, avarice, and all such vices, whose nurse is idleness,\nthe mother of ignorance, and melancholy herself, and in the very lap of\neternity, amongst so many divine souls, I take my seat, with so lofty a\nspirit and sweet content, that I pity all our great ones, and rich men\nthat know not this happiness. I am not ignorant in the meantime\n(notwithstanding this which I have said) how barbarously and basely,\nfor the most part, our ruder gentry esteem of libraries and books, how\nthey neglect and contemn so great a treasure, so inestimable a benefit,\nas Aesop's cock did the jewel he found in the dunghill; and all through\nerror, ignorance, and want of education. And 'tis a wonder, withal, to\nobserve how much they will vainly cast away in unnecessary expenses,\nquot modis pereant (saith [3340]Erasmus) magnatibus pecuniae, quantum\nabsumant alea, scorta, compotationes, profectiones non necessariae,\npompae, bella quaesita, ambitio, colax, morio, ludio, &c., what in\nhawks, hounds, lawsuits, vain building, gormandising, drinking, sports,\nplays, pastimes, &c. If a well-minded man to the Muses, would sue to\nsome of them for an exhibition, to the farther maintenance or\nenlargement of such a work, be it college, lecture, library, or\nwhatsoever else may tend to the advancement of learning, they are so\nunwilling, so averse, that they had rather see these which are already,\nwith such cost and care erected, utterly ruined, demolished or\notherwise employed; for they repine many and grudge at such gifts and\nrevenues so bestowed: and therefore it were in vain, as Erasmus well\nnotes, vel ab his, vel a negotiatoribus qui se Mammonae dediderunt,\nimprobum fortasse tale officium exigere, to solicit or ask anything of\nsuch men that are likely damned to riches; to this purpose. For my part\nI pity these men, stultos jubeo esse libenter, let them go as they are,\nin the catalogue of Ignoramus. How much, on the other side, are all we\nbound that are scholars, to those munificent Ptolemies, bountiful\nMaecenases, heroical patrons, divine spirits,\n[3341]\u2014\u2014\u2014qui nobis haec otio fecerunt, namque erit ille mihi semper\nDeus\u2014\u2014\u2014\n\nThese blessings, friend, a Deity bestow'd,\nFor never can I deem him less than God.\n\nthat have provided for us so many well-furnished libraries, as well in\nour public academies in most cities, as in our private colleges? How\nshall I remember [3342]Sir Thomas Bodley, amongst the rest, [3343]Otho\nNicholson, and the Right Reverend John Williams, Lord Bishop of Lincoln\n(with many other pious acts), who besides that at St. John's College in\nCambridge, that in Westminster, is now likewise in Fieri with a library\nat Lincoln (a noble precedent for all corporate towns and cities to\nimitate), O quam te memorem (vir illustrissime) quibus elogiis? But to\nmy task again.\nWhosoever he is therefore that is overrun with solitariness, or carried\naway with pleasing melancholy and vain conceits, and for want of\nemployment knows not how to spend his time, or crucified with worldly\ncare, I can prescribe him no better remedy than this of study, to\ncompose himself to the learning of some art or science. Provided always\nthat this malady proceed not from overmuch study; for in such case he\nadds fuel to the fire, and nothing can be more pernicious: let him take\nheed he do not overstretch his wits, and make a skeleton of himself; or\nsuch inamoratos as read nothing but play-books, idle poems, jests,\nAmadis de Gaul, the Knight of the Sun, the Seven Champions, Palmerin de\nOliva, Huon of Bordeaux, &c. Such many times prove in the end as mad as\nDon Quixote. Study is only prescribed to those that are otherwise idle,\ntroubled in mind, or carried headlong with vain thoughts and\nimaginations, to distract their cogitations (although variety of study,\nor some serious subject, would do the former no harm) and divert their\ncontinual meditations another way. Nothing in this case better than\nstudy; semper aliquid memoriter ediscant, saith Piso, let them learn\nsomething without book, transcribe, translate, &c. Read the Scriptures,\nwhich Hyperius, lib. 1. de quotid. script. lec. fol. 77. holds\navailable of itself, [3344]the mind is erected thereby from all worldly\ncares, and hath much quiet and tranquillity. For as [3345]Austin well\nhath it, 'tis scientia scientiarum, omni melle dulcior, omni pane\nsuavior, omni vino, hilarior: 'tis the best nepenthe, surest cordial,\nsweetest alterative, presentest diverter: for neither as\n[3346]Chrysostom well adds, those boughs and leaves of trees which are\nplashed for cattle to stand under, in the heat of the day, in summer,\nso much refresh them with their acceptable shade, as the reading of the\nScripture doth recreate and comfort a distressed soul, in sorrow and\naffliction. Paul bids pray continually; quod cibus corpori, lectio\nanimae facit, saith Seneca, as meat is to the body, such is reading to\nthe soul. [3347]To be at leisure without books is another hell, and to\nbe buried alive. [3348]Cardan calls a library the physic of the soul;\n[3349]divine authors fortify the mind, make men bold and constant; and\n(as Hyperius adds) godly conference will not permit the mind to be\ntortured with absurd cogitations. Rhasis enjoins continual conference\nto such melancholy men, perpetual discourse of some history, tale,\npoem, news, &c., alternos sermones edere ac bibere, aeque jucundum quam\ncibus, sive potus, which feeds the mind as meat and drink doth the\nbody, and pleaseth as much: and therefore the said Rhasis, not without\ngood cause, would have somebody still talk seriously, or dispute with\nthem, and sometimes [3350]to cavil and wrangle (so that it break not\nout to a violent perturbation), for such altercation is like stirring\nof a dead fire to make it burn afresh, it whets a dull spirit, and will\nnot suffer the mind to be drowned in those profound cogitations, which\nmelancholy men are commonly troubled with. [3351]Ferdinand and\nAlphonsus, kings of Arragon and Sicily, were both cured by reading the\nhistory, one of Curtius, the other of Livy, when no prescribed physic\nwould take place. [3352]Camerarius relates as much of Lorenzo de'\nMedici. Heathen philosophers arc so full of divine precepts in this\nkind, that, as some think, they alone are able to settle a distressed\nmind. [3353]Sunt verba et voces, quibus hunc lenire dolorem, &c.\nEpictetus, Plutarch, and Seneca; qualis ille, quae tela, saith Lipsius,\nadversus omnes animi casus administrat, et ipsam mortem, quomodo vitia\neripit, infert virtutes? when I read Seneca, [3354]methinks I am beyond\nall human fortunes, on the top of a hill above mortality. Plutarch\nsaith as much of Homer, for which cause belike Niceratus, in Xenophon,\nwas made by his parents to con Homer's Iliads and Odysseys without\nbook, ut in virum bonum evaderet, as well to make him a good and honest\nman, as to avoid idleness. If this comfort be got from philosophy, what\nshall be had from divinity? What shall Austin, Cyprian, Gregory,\nBernard's divine meditations afford us?\n[3355]Qui quid sit pulchrum, quid turpe, quid utile, quid non,\nPlenius et melius Chrysippo et Crantore dicunt.\n\nNay, what shall the Scripture itself? Which is like an apothecary's\nshop, wherein are all remedies for all infirmities of mind, purgatives,\ncordials, alteratives, corroboratives, lenitives, &c. Every disease of\nthe soul, saith [3356]Austin, hath a peculiar medicine in the\nScripture; this only is required, that the sick man take the potion\nwhich God hath already tempered. [3357]Gregory calls it a glass wherein\nwe may see all our infirmities, ignitum colloquium, Psalm cxix. 140.\n[3358]Origen a charm. And therefore Hierom prescribes Rusticus the\nmonk, [3359]continually to read the Scripture, and to meditate on that\nwhich he hath read; for as mastication is to meat, so is meditation on\nthat which we read. I would for these causes wish him that, is\nmelancholy to use both human and divine authors, voluntarily to impose\nsome task upon himself, to divert his melancholy thoughts: to study the\nart of memory, Cosmus Rosselius, Pet. Ravennas, Scenkelius' Detectus,\nor practise brachygraphy, &c., that will ask a great deal of attention:\nor let him demonstrate a proposition in Euclid, in his five last books,\nextract a square root, or study Algebra: than which, as [3360]Clavius\nholds, in all human disciplines nothing can be more excellent and\npleasant, so abstruse and recondite, so bewitching, so miraculous, so\nravishing, so easy withal and full of delight, omnem humanum captum\nsuperare videtur. By this means you may define ex ungue leonem, as the\ndiverb is, by his thumb alone the bigness of Hercules, or the true\ndimensions of the great [3361]Colossus, Solomon's temple, and\nDomitian's amphitheatre out of a little part. By this art you may\ncontemplate the variation of the twenty-three letters, which may be so\ninfinitely varied, that the words complicated and deduced thence will\nnot be contained within the compass of the firmament; ten words may be\nvaried 40,320 several ways: by this art you may examine how many men\nmay stand one by another in the whole superficies of the earth, some\nsay 148,456,800,000,000, assignando singulis passum quadratum\n(assigning a square foot to each), how many men, supposing all the\nworld as habitable as France, as fruitful and so long-lived, may be\nborn in 60,000 years, and so may you demonstrate with [3362]Archimedes\nhow many sands the mass of the whole world might contain if all sandy,\nif you did but first know how much a small cube as big as a\nmustard-seed might hold, with infinite such. But in all nature what is\nthere so stupendous as to examine and calculate the motion of the\nplanets, their magnitudes, apogees, perigees, eccentricities, how far\ndistant from the earth, the bigness, thickness, compass of the\nfirmament, each star, with their diameters and circumference, apparent\narea, superficies, by those curious helps of glasses, astrolabes,\nsextants, quadrants, of which Tycho Brahe in his mechanics, optics\n([3363]divine optics) arithmetic, geometry, and such like arts and\ninstruments? What so intricate and pleasing withal, as to peruse and\npractise Heron Alexandrinus's works, de spiritalibus, de machinis\nbellicis, de machina se movente, Jordani Nemorarii de ponderibus\nproposit. 13, that pleasant tract of Machometes Bragdedinus de\nsuperficierum divisionibus, Apollonius's Conics, or Commandinus's\nlabours in that kind, de centro gravitatis, with many such geometrical\ntheorems and problems? Those rare instruments and mechanical inventions\nof Jac. Bessonus, and Cardan to this purpose, with many such\nexperiments intimated long since by Roger Bacon, in his tract de\n[3364]Secretis artis et naturae, as to make a chariot to move sine\nanimali, diving boats, to walk on the water by art, and to fly in the\nair, to make several cranes and pulleys, quibus homo trahat ad se mille\nhomines, lift up and remove great weights, mills to move themselves,\nArchita's dove, Albertus's brazen head, and such thaumaturgical works.\nBut especially to do strange miracles by glasses, of which Proclus and\nBacon writ of old, burning glasses, multiplying glasses, perspectives,\nut unus homo appareat exercitus, to see afar off, to represent solid\nbodies by cylinders and concaves, to walk in the air, ut veraciter\nvideant, (saith Bacon) aurum et argentum et quicquid aliud volunt, et\nquum veniant ad locum visionis, nihil inveniant, which glasses are much\nperfected of late by Baptista Porta and Galileo, and much more is\npromised by Maginus and Midorgius, to be performed in this kind.\nOtocousticons some speak of, to intend hearing, as the other do sight;\nMarcellus Vrencken, a Hollander, in his epistle to Burgravius, makes\nmention of a friend of his that is about an instrument, quo videbit\nquae in altero horizonte sint. But our alchemists, methinks, and\nRosicrucians afford most rarities, and are fuller of experiments: they\ncan make gold, separate and alter metals, extract oils, salts, lees,\nand do more strange works than Geber, Lullius, Bacon, or any of those\nancients. Crollius hath made after his master Paracelsus, aurum\nfulminans, or aurum volatile, which shall imitate thunder and\nlightning, and crack louder than any gunpowder; Cornelius Drible a\nperpetual motion, inextinguishable lights, linum non ardens, with many\nsuch feats; see his book de natura elementorum, besides hail, wind,\nsnow, thunder, lightning, &c., those strange fireworks, devilish\npetards, and such like warlike machinations derived hence, of which\nread Tartalea and others. Ernestus Burgravius, a disciple of\nParacelsus, hath published a discourse, in which he specifies a lamp to\nbe made of man's blood, Lucerna vitae et mortis index, so he terms it,\nwhich chemically prepared forty days, and afterwards kept in a glass,\nshall show all the accidents of this life; si lampus hic clarus, tunc\nhomo hilaris et sanus corpore et animo; si nebulosus et depressus, male\nafficitur, et sic pro statu hominis variatur, unde sumptus sanguis;\n[3365]and which is most wonderful, it dies with the party, cum homine\nperit, et evanescit, the lamp and the man whence the blood was taken,\nare extinguished together. The same author hath another tract of Mumia\n(all out as vain and prodigious as the first) by which he will cure\nmost diseases, and transfer them from a man to a beast, by drawing\nblood from one, and applying it to the other, vel in plantam derivare,\nand an Alexi-pharmacum, of which Roger Bacon of old in his Tract. de\nretardanda senectute, to make a man young again, live three or four\nhundred years. Besides panaceas, martial amulets, unguentum armarium,\nbalsams, strange extracts, elixirs, and such like magico-magnetical\ncures. Now what so pleasing can there be as the speculation of these\nthings, to read and examine such experiments, or if a man be more\nmathematically given, to calculate, or peruse Napier's Logarithms, or\nthose tables of artificial [3366]sines and tangents, not long since set\nout by mine old collegiate, good friend, and late fellow-student of\nChrist Church in Oxford, [3367]Mr. Edmund Gunter, which will perform\nthat by addition and subtraction only, which heretofore Regiomontanus's\ntables did by multiplication and division, or those elaborate\nconclusions of his [3368]sector, quadrant, and cross-staff. Or let him\nthat is melancholy calculate spherical triangles, square a circle, cast\na nativity, which howsoever some tax, I say with [3369]Garcaeus,\ndabimus hoc petulantibus ingeniis, we will in some cases allow: or let\nhim make an ephemerides, read Suisset the calculator's works, Scaliger\nde emendatione temporum, and Petavius his adversary, till he understand\nthem, peruse subtle Scotus and Suarez's metaphysics, or school\ndivinity, Occam, Thomas, Entisberus, Durand, &c. If those other do not\naffect him, and his means be great, to employ his purse and fill his\nhead, he may go find the philosopher's stone; he may apply his mind, I\nsay, to heraldry, antiquity, invent impresses, emblems; make\nepithalamiums, epitaphs, elegies, epigrams, palindroma epigrammata,\nanagrams, chronograms, acrostics, upon his friends' names; or write a\ncomment on Martianus Capella, Tertullian de pallio, the Nubian\ngeography, or upon Aelia Laelia Crispis, as many idle fellows have\nessayed; and rather than do nothing, vary a [3370]verse a thousand ways\nwith Putean, so torturing his wits, or as Rainnerus of Luneburg,\n[3371]2150 times in his Proteus Poeticus, or Scaliger, Chrysolithus,\nCleppissius, and others, have in like sort done. If such voluntary\ntasks, pleasure and delight, or crabbedness of these studies, will not\nyet divert their idle thoughts, and alienate their imaginations, they\nmust be compelled, saith Christophorus a Vega, cogi debent, l. 5. c.\n14, upon some mulct, if they perform it not, quod ex officio incumbat,\nloss of credit or disgrace, such as our public University exercises.\nFor, as he that plays for nothing will not heed his game; no more will\nvoluntary employment so thoroughly affect a student, except he be very\nintent of himself, and take an extraordinary delight in the study,\nabout which he is conversant. It should be of that nature his business,\nwhich volens nolens he must necessarily undergo, and without great\nloss, mulct, shame, or hindrance, he may not omit.\nNow for women, instead of laborious studies, they have curious\nneedleworks, cut-works, spinning, bone-lace, and many pretty devices of\ntheir own making, to adorn their houses, cushions, carpets, chairs,\nstools, (for she eats not the bread of idleness, Prov. xxxi. 27.\nquaesivit lanam et linum) confections, conserves, distillations, &c.,\nwhich they show to strangers.\n[3372]Ipsa comes praesesque operis venientibus ultro\nHospitibus monstrare solet, non segniter horas\nContestata suas, sed nec sibi depertisse.\n\nWhich to her guests she shows, with all her pelf,\nThus far my maids, but this I did myself.\n\nThis they have to busy themselves about, household offices, &c., [3373]\nneat gardens, full of exotic, versicolour, diversely varied,\nsweet-smelling flowers, and plants in all kinds, which they are most\nambitious to get, curious to preserve and keep, proud to possess, and\nmuch many times brag of. Their merry meetings and frequent visitations,\nmutual invitations in good towns, I voluntarily omit, which are so much\nin use, gossiping among the meaner sort, &c., old folks have their\nbeads: an excellent invention to keep them from idleness, that are by\nnature melancholy, and past all affairs, to say so many paternosters,\navemarias, creeds, if it were not profane and superstitious. In a word,\nbody and mind must be exercised, not one, but both, and that in a\nmediocrity; otherwise it will cause a great inconvenience. If the body\nbe overtired, it tires the mind. The mind oppresseth the body, as with\nstudents it oftentimes falls out, who (as [3374]Plutarch observes) have\nno care of the body, but compel that which is mortal to do as much as\nthat which is immortal: that which is earthly, as that which is\nethereal. But as the ox tired, told the camel, (both serving one\nmaster) that refused to carry some part of his burden, before it were\nlong he should be compelled to carry all his pack, and skin to boot\n(which by and by, the ox being dead, fell out), the body may say to the\nsoul, that will give him no respite or remission: a little after, an\nague, vertigo, consumption, seizeth on them both, all his study is\nomitted, and they must be compelled to be sick together: he that\ntenders his own good estate, and health, must let them draw with equal\nyoke, both alike, [3375] that so they may happily enjoy their wished\nhealth.\n\nMEMB. V.\n\n_Waking and terrible Dreams rectified_.\n\nAs waking that hurts, by all means must be avoided, so sleep, which so\nmuch helps, by like ways, [3376]must be procured, by nature or art,\ninward or outward medicines, and be protracted longer than ordinary, if\nit may be, as being an especial help. It moistens and fattens the body,\nconcocts, and helps digestion (as we see in dormice, and those Alpine\nmice that sleep all winter), which Gesner speaks of, when they are so\nfound sleeping under the snow in the dead of winter, as fat as butter.\nIt expels cares, pacifies the mind, refresheth the weary limbs after\nlong work:\n[3377]Somne quies rerum, placidissime somne deorum, Pax animi, quem\ncura fugit, qui corpora duris\nFessa ministeriis mulces reparasque labori.\n\nSleep, rest of things, O pleasing deity,\nPeace of the soul, which cares dost crucify,\nWeary bodies refresh and mollify.\n\nThe chiefest thing in all physic, [3378]Paracelsus calls it, omnia\narcana gemmarum superans et metallorum. The fittest time is [3379]two\nor three hours after supper, when as the meat is now settled at the\nbottom of the stomach, and 'tis good to lie on the right side first,\nbecause at that site the liver doth rest under the stomach, not\nmolesting any way, but heating him as a fire doth a kettle, that is put\nto it. After the first sleep 'tis not amiss to lie on the left side,\nthat the meat may the better descend; and sometimes again on the belly,\nbut never on the back. Seven or eight hours is a competent time for a\nmelancholy man to rest, as Crato thinks; but as some do, to lie in bed\nand not sleep, a day, or half a day together, to give assent to\npleasing conceits and vain imaginations, is many ways pernicious. To\nprocure this sweet moistening sleep, it's best to take away the\noccasions (if it be possible) that hinder it, and then to use such\ninward or outward remedies, which may cause it. Constat hodie (saith\nBoissardus in his tract de magia, cap. 4.) multos ita fascinari ut\nnoctes integras exigant insomnes, summa, inquietudine animorum et\ncorporum; many cannot sleep for witches and fascinations, which are too\nfamiliar in some places; they call it, dare alicui malam noctem. But\nthe ordinary causes are heat and dryness, which must first be removed:\n[3380]a hot and dry brain never sleeps well: grief, fears, cares,\nexpectations, anxieties, great businesses, [3381]In aurum utramque\notiose ut dormias, and all violent perturbations of the mind, must in\nsome sort be qualified, before we can hope for any good repose. He that\nsleeps in the daytime, or is in suspense, fear, any way troubled in\nmind, or goes to bed upon a full [3382]stomach, may never hope for\nquiet rest in the night; nec enim meritoria somnos admittunt, as the\n[3383]poet saith; inns and such like troublesome places are not for\nsleep; one calls ostler, another tapster, one cries and shouts, another\nsings, whoops, halloos,\n[3384]\u2014\u2014\u2014absentem cantat amicam,\nMulta prolutus vappa nauta atque viator.\n\nWho not accustomed to such noises can sleep amongst them? He that will\nintend to take his rest must go to bed animo securo, quieto et libero,\nwith a [3385]secure and composed mind, in a quiet place: omnia noctes\nerunt placida composta quiete: and if that will not serve, or may not\nbe obtained, to seek then such means as are requisite. To lie in clean\nlinen and sweet; before he goes to bed, or in bed, to hear [3386]sweet\nmusic, which Ficinus commends, lib. 1. cap. 24, or as Jobertus, med.\npract. lib. 3. cap. 10. [3387]to read some pleasant author till he be\nasleep, to have a basin of water still dropping by his bedside, or to\nlie near that pleasant murmur, lene sonantis aquae. Some floodgates,\narches, falls of water, like London Bridge, or some continuate noise\nwhich may benumb the senses, lenis motus, silentium et tenebra, tum et\nipsa voluntas somnos faciunt; as a gentle noise to some procures sleep,\nso, which Bernardinus Tilesius, lib. de somno, well observes, silence,\nin a dark room, and the will itself, is most available to others. Piso\ncommends frications, Andrew Borde a good draught of strong drink before\none goes to bed; I say, a nutmeg and ale, or a good draught of\nMuscadine, with a toast and nutmeg, or a posset of the same, which many\nuse in a morning, but methinks, for such as have dry brains, are much\nmore proper at night; some prescribe a [3388] sup of vinegar as they go\nto bed, a spoonful, saith Aetius Tetrabib. lib. 2. ser. 2. cap. 10.\nlib. 6. cap. 10. Aegineta, lib. 3. cap. 14. Piso, a little after meat,\n[3389]because it rarefies melancholy, and procures an appetite to\nsleep. Donat. ab Altomar. cap. 7. and Mercurialis approve of it, if the\nmalady proceed from the [3390]spleen. Salust. Salvian. lib. 2. cap. 1.\nde remed. Hercules de Saxonia in Pan. Aelinus, Montaltus de morb.\ncapitis, cap. 28. de Melan. are altogether against it. Lod. Mercatus,\nde inter. Morb. cau. lib. 1. cap. 17. in some cases doth allow it.\n[3391]Rhasis seems to deliberate of it, though Simeon commend it (in\nsauce peradventure) he makes a question of it: as for baths,\nfomentations, oils, potions, simples or compounds, inwardly taken to\nthis purpose, [3392] I shall speak of them elsewhere. If, in the midst\nof the night, when they lie awake, which is usual to toss and tumble,\nand not sleep, [3393] Ranzovius would have them, if it be in warm\nweather, to rise and walk three or four turns (till they be cold) about\nthe chamber, and then go to bed again.\nAgainst fearful and troublesome dreams, Incubus and such\ninconveniences, wherewith melancholy men are molested, the best remedy\nis to eat a light supper, and of such meats as are easy of digestion,\nno hare, venison, beef, &c., not to lie on his back, not to meditate or\nthink in the daytime of any terrible objects, or especially talk of\nthem before he goes to bed. For, as he said in Lucian after such\nconference, Hecates somniare mihi videor, I can think of nothing but\nhobgoblins: and as Tully notes, [3394] for the most part our speeches\nin the daytime cause our fantasy to work upon the like in our sleep,\nwhich Ennius writes of Homer: Et canis in somnis leporis vestigia\nlatrat: as a dog dreams of a hare, so do men on such subjects they\nthought on last.\n[3395]Somnia quae mentes ludunt volitantibus umbris,\nNec delubra deum, nec ab aethere numina mittunt,\nSed sibi quisque facit, &c.\n\nFor that cause when Ptolemy, king of Egypt, had posed the seventy\ninterpreters in order, and asked the nineteenth man what would make one\nsleep quietly in the night, he told him, [3396]the best way was to have\ndivine and celestial meditations, and to use honest actions in the\ndaytime. [3397]Lod. Vives wonders how schoolmen could sleep quietly,\nand were not terrified in the night, or walk in the dark, they had such\nmonstrous questions, and thought of such terrible matters all day long.\nThey had need, amongst the rest, to sacrifice to god Morpheus, whom\n[3398] Philostratus paints in a white and black coat, with a horn and\nivory box full of dreams, of the same colours, to signify good and bad.\nIf you will know how to interpret them, read Artemidorus, Sambucus and\nCardan; but how to help them, [3399]I must refer you to a more\nconvenient place.\n\nMEMB. VI.\n\nSUBSECT. I.\u2014_Perturbations of the mind rectified. From himself, by\nresisting to the utmost, confessing his grief to a friend, &c._\n\nWhosoever he is that shall hope to cure this malady in himself or any\nother, must first rectify these passions and perturbations of the mind:\nthe chiefest cure consists in them. A quiet mind is that voluptas, or\nsummum bonum of Epicurus, non dolere, curis vacare, animo tranquillo\nesse, not to grieve, but to want cares, and have a quiet soul, is the\nonly pleasure of the world, as Seneca truly recites his opinion, not\nthat of eating and drinking, which injurious Aristotle maliciously puts\nupon him, and for which he is still mistaken, male audit et vapulat,\nslandered without a cause, and lashed by all posterity. [3400]Fear and\nsorrow, therefore, are especially to be avoided, and the mind to be\nmitigated with mirth, constancy, good hope; vain terror, bad objects\nare to be removed, and all such persons in whose companies they be not\nwell pleased. Gualter Bruel. Fernelius, consil. 43. Mercurialis,\nconsil. 6. Piso, Jacchinus, cap. 15. in 9. Rhasis, Capivaccius,\nHildesheim, &c., all inculcate this as an especial means of their cure,\nthat their [3401]minds be quietly pacified, vain conceits diverted, if\nit be possible, with terrors, cares, [3402] fixed studies, cogitations,\nand whatsoever it is that shall any way molest or trouble the soul,\nbecause that otherwise there is no good to be done. [3403]The body's\nmischiefs, as Plato proves, proceed from the soul: and if the mind be\nnot first satisfied, the body can never be cured. Alcibiades raves\n(saith [3404]Maximus Tyrius) and is sick, his furious desires carry him\nfrom Lyceus to the pleading place, thence to the sea, so into Sicily,\nthence to Lacedaemon, thence to Persia, thence to Samos, then again to\nAthens; Critias tyranniseth over all the city; Sardanapalus is\nlovesick; these men are ill-affected all, and can never be cured, till\ntheir minds be otherwise qualified. Crato, therefore, in that\noften-cited Counsel of his for a nobleman his patient, when he had\nsufficiently informed him in diet, air, exercise, Venus, sleep,\nconcludes with these as matters of greatest moment, Quod reliquum est,\nanimae accidentia corrigantur, from which alone proceeds melancholy;\nthey are the fountain, the subject, the hinges whereon it turns, and\nmust necessarily be reformed. [3405]For anger stirs choler, heats the\nblood and vital spirits; sorrow on the other side refrigerates the\nbody, and extinguisheth natural heat, overthrows appetite, hinders\nconcoction, dries up the temperature, and perverts the understanding:\nfear dissolves the spirits, infects the heart, attenuates the soul: and\nfor these causes all passions and perturbations must, to the uttermost\nof our power and most seriously, be removed. Aelianus Montaltus\nattributes so much to them, [3406]that he holds the rectification of\nthem alone to be sufficient to the cure of melancholy in most patients.\nMany are fully cured when they have seen or heard, &c., enjoy their\ndesires, or be secured and satisfied in their minds; Galen, the common\nmaster of them all, from whose fountain they fetch water, brags, lib.\n1. de san. tuend., that he, for his part, hath cured divers of this\ninfirmity, solum animis ad rectum institutis, by right settling alone\nof their minds.\nYea, but you will here infer, that this is excellent good indeed if it\ncould be done; but how shall it be effected, by whom, what art, what\nmeans? hic labor, hoc opus est. 'Tis a natural infirmity, a most\npowerful adversary, all men are subject to passions, and melancholy\nabove all others, as being distempered by their innate humours,\nabundance of choler adust, weakness of parts, outward occurrences; and\nhow shall they be avoided? The wisest men, greatest philosophers of\nmost excellent wit, reason, judgment, divine spirits, cannot moderate\nthemselves in this behalf; such as are sound in body and mind, Stoics,\nheroes, Homer's gods, all are passionate, and furiously carried\nsometimes; and how shall we that are already crazed, fracti animis,\nsick in body, sick in mind, resist? we cannot perform it. You may\nadvise and give good precepts, as who cannot? But how shall they be put\nin practice? I may not deny but our passions are violent, and tyrannise\nof us, yet there be means to curb them; though they be headstrong, they\nmay be tamed, they may be qualified, if he himself or his friends will\nbut use their honest endeavours, or make use of such ordinary helps as\nare commonly prescribed.\nHe himself (I say); from the patient himself the first and chiefest\nremedy must be had; for if he be averse, peevish, waspish, give way\nwholly to his passions, will not seek to be helped, or be ruled by his\nfriends, how is it possible he should be cured? But if he be willing at\nleast, gentle, tractable, and desire his own good, no doubt but he may\nmagnam morbi deponere partem, be eased at least, if not cured. He\nhimself must do his utmost endeavour to resist and withstand the\nbeginnings. Principiis obsta, Give not water passage, no not a little,\nEcclus. xxv. 27. If they open a little, they will make a greater breach\nat length. Whatsoever it is that runneth in his mind, vain conceit, be\nit pleasing or displeasing, which so much affects or troubleth him,\n[3407]by all possible means he must withstand it, expel those vain,\nfalse, frivolous imaginations, absurd conceits, feigned fears and\nsorrows; from which, saith Piso, this disease primarily proceeds, and\ntakes his first occasion or beginning, by doing something or other that\nshall be opposite unto them, thinking of something else, persuading by\nreason, or howsoever to make a sudden alteration of them. Though he\nhave hitherto run in a full career, and precipitated himself, following\nhis passions, giving reins to his appetite, let him now stop upon a\nsudden, curb himself in; and as [3408]Lemnius adviseth, strive against\nwith all his power, to the utmost of his endeavour, and not cherish\nthose fond imaginations, which so covertly creep into his mind, most\npleasing and amiable at first, but bitter as gall at last, and so\nheadstrong, that by no reason, art, counsel, or persuasion, they may be\nshaken off. Though he be far gone, and habituated unto such fantastical\nimaginations, yet as [3409]Tully and Plutarch advise, let him oppose,\nfortify, or prepare himself against them, by premeditation, reason, or\nas we do by a crooked staff, bend himself another way.\n[3410]Tu tamen interea effugito quae tristia mentem\nSolicitant, procul esse jube curasque metumque\nPallentum, ultrices iras, sint omnia laeta.\n\nIn the meantime expel them from thy mind,\nPale fears, sad cares, and griefs which do it grind,\nRevengeful anger, pain and discontent,\nLet all thy soul be set on merriment.\n\nCuras tolle graves, irasci crede profanum. If it be idleness hath\ncaused this infirmity, or that he perceive himself given to\nsolitariness, to walk alone, and please his mind with fond\nimaginations, let him by all means avoid it; 'tis a bosom enemy, 'tis\ndelightsome melancholy, a friend in show, but a secret devil, a sweet\npoison, it will in the end be his undoing; let him go presently, task\nor set himself a work, get some good company. If he proceed, as a gnat\nflies about a candle, so long till at length he burn his bodv, so in\nthe end he will undo himself: if it be any harsh object, ill company,\nlet him presently go from it. If by his own default, through ill diet,\nbad air, want of exercise, &c., let him now begin to reform himself. It\nwould be a perfect remedy against all corruption, if, as [3411]Roger\nBacon hath it, we could but moderate ourselves in those six non-natural\nthings. [3412]If it be any disgrace, abuse, temporal loss, calumny,\ndeath of friends, imprisonment, banishment, be not troubled with it, do\nnot fear, be not angry, grieve not at it, but with all courage sustain\nit. (Gordonius, lib. 1. c. 15. de conser. vit.) Tu contra audentior\nito. [3413]If it be sickness, ill success, or any adversity that hath\ncaused it, oppose an invincible courage, fortify thyself by God's word,\nor otherwise, mala bonis persuadenda, set prosperity against adversity,\nas we refresh our eyes by seeing some pleasant meadow, fountain,\npicture, or the like: recreate thy mind by some contrary object, with\nsome more pleasing meditation divert thy thoughts.\nYea, but you infer again, facile consilium damus aliis, we can easily\ngive counsel to others; every man, as the saying is, can tame a shrew\nbut he that hath her; si hic esses, aliter sentires; if you were in our\nmisery, you would find it otherwise, 'tis not so easily performed. We\nknow this to be true; we should moderate ourselves, but we are\nfuriously carried, we cannot make use of such precepts, we are\novercome, sick, male sani, distempered and habituated to these courses,\nwe can make no resistance; you may as well bid him that is diseased not\nto feel pain, as a melancholy man not to fear, not to be sad: 'tis\nwithin his blood, his brains, his whole temperature, it cannot be\nremoved. But he may choose whether he will give way too far unto it, he\nmay in some sort correct himself. A philosopher was bitten with a mad\ndog, and as the nature of that disease is to abhor all waters, and\nliquid things, and to think still they see the picture of a dog before\nthem: he went for all this, reluctante se, to the bath, and seeing\nthere (as he thought) in the water the picture of a dog, with reason\novercame this conceit, quid cani cum balneo? what should a dog do in a\nbath? a mere conceit. Thou thinkest thou hearest and seest devils,\nblack men, &c., 'tis not so, 'tis thy corrupt fantasy; settle thine\nimagination, thou art well. Thou thinkest thou hast a great nose, thou\nart sick, every man observes thee, laughs thee to scorn; persuade\nthyself 'tis no such matter: this is fear only, and vain suspicion.\nThou art discontent, thou art sad and heavy; but why? upon what ground?\nconsider of it: thou art jealous, timorous, suspicious; for what cause?\nexamine it thoroughly, thou shalt find none at all, or such as is to be\ncontemned; such as thou wilt surely deride, and contemn in thyself,\nwhen it is past. Rule thyself then with reason, satisfy thyself,\naccustom thyself, wean thyself from such fond conceits, vain fears,\nstrong imaginations, restless thoughts. Thou mayst do it; Est in nobis\nassuescere (as Plutarch saith), we may frame ourselves as we will. As\nhe that useth an upright shoe, may correct the obliquity, or\ncrookedness, by wearing it on the other side; we may overcome passions\nif we will. Quicquid sibi imperavit animus obtinuit (as [3414]Seneca\nsaith) nulli tam feri affectus, ut non disciplina perdomentur,\nwhatsoever the will desires, she may command: no such cruel affections,\nbut by discipline they may be tamed; voluntarily thou wilt not do this\nor that, which thou oughtest to do, or refrain, &c., but when thou art\nlashed like a dull jade, thou wilt reform it: fear of a whip will make\nthee do, or not do. Do that voluntarily then which thou canst do, and\nmust do by compulsion; thou mayst refrain if thou wilt, and master\nthine affections. [3415]As in a city (saith Melancthon) they do by\nstubborn rebellious rogues, that will not submit themselves to\npolitical judgment, compel them by force; so must we do by our\naffections. If the heart will not lay aside those vicious motions, and\nthe fantasy those fond imaginations, we have another form of government\nto enforce and refrain our outward members, that they be not led by our\npassions. If appetite will not obey, let the moving faculty overrule\nher, let her resist and compel her to do otherwise. In an ague the\nappetite would drink; sore eyes that itch would be rubbed; but reason\nsaith no, and therefore the moving faculty will not do it. Our fantasy\nwould intrude a thousand fears, suspicions, chimeras upon us, but we\nhave reason to resist, yet we let it be overborne by our appetite;\n[3416]imagination enforceth spirits, which, by an admirable league of\nnature, compel the nerves to obey, and they our several limbs: we give\ntoo much way to our passions. And as to him that is sick of an ague,\nall things are distasteful and unpleasant, non ex cibi vitio saith\nPlutarch, not in the meat, but in our taste: so many things are\noffensive to us, not of themselves, but out of our corrupt judgment,\njealousy, suspicion, and the like: we pull these mischiefs upon our own\nheads.\nIf then our judgment be so depraved, our reason overruled, will\nprecipitated, that we cannot seek our own good, or moderate ourselves,\nas in this disease commonly it is, the best way for ease is to impart\nour misery to some friend, not to smother it up in our own breast:\naliter vitium crescitque tegendo, &c., and that which was most\noffensive to us, a cause of fear and grief, quod nunc te coquit,\nanother hell; for [3417] strangulat inclusus dolor atque exaestuat\nintus, grief concealed strangles the soul; but when as we shall but\nimpart it to some discreet, trusty, loving friend, it is\n[3418]instantly removed, by his counsel happily, wisdom, persuasion,\nadvice, his good means, which we could not otherwise apply unto\nourselves. A friend's counsel is a charm, like mandrake wine, curas\nsopit; and as a [3419]bull that is tied to a fig-tree becomes gentle on\na sudden (which some, saith [3420]Plutarch, interpret of good words),\nso is a savage, obdurate heart mollified by fair speeches. All\nadversity finds ease in complaining (as [3421]Isidore holds), and 'tis\na solace to relate it, [3422]\u1f08\u03b3\u03b1\u03b8\u1f74 \u03b4\u03b5 \u03c0\u03b1\u03c1\u03b1\u03af\u03c6\u03b1\u03c3\u03b9\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd \u1f10\u03c4\u03b1\u03af\u03c1\u03bf\u03c5.\nFriends' confabulations are comfortable at all times, as fire in\nwinter, shade in summer, quale sopor fessis in gramine, meat and drink\nto him that is hungry or athirst; Democritus's collyrium is not so\nsovereign to the eyes as this is to the heart; good words are cheerful\nand powerful of themselves, but much more from friends, as so many\nprops, mutually sustaining each other like ivy and a wall, which\nCamerarius hath well illustrated in an emblem. Lenit animum simplex vel\nsaepe narratio, the simple narration many times easeth our distressed\nmind, and in the midst of greatest extremities; so diverse have been\nrelieved, by [3423]exonerating themselves to a faithful friend: he sees\nthat which we cannot see for passion and discontent, he pacifies our\nminds, he will ease our pain, assuage our anger; quanta inde voluptas,\nquanta securitas, Chrysostom adds, what pleasure, what security by that\nmeans! [3424]Nothing so available, or that so much refresheth the soul\nof man. Tully, as I remember, in an epistle to his dear friend Atticus,\nmuch condoles the defect of such a friend. [3425]I live here (saith he)\nin a great city, where I have a multitude of acquaintance, but not a\nman of all that company with whom I dare familiarly breathe, or freely\njest. Wherefore I expect thee, I desire thee, I send for thee; for\nthere be many things which trouble and molest me, which had I but thee\nin presence, I could quickly disburden myself of in a walking\ndiscourse. The like, peradventure, may he and he say with that old man\nin the comedy,\n[3426]Nemo est meorum amicorum hodie,\nApud quem expromere occulta mea audeam.\n\nand much inconvenience may both he and he suffer in the meantime by it.\nHe or he, or whosoever then labours of this malady, by all means let\nhim get some trusty friend, [3427]Semper habens Pylademque aliquem qui\ncuret Orestem, a Pylades, to whom freely and securely he may open\nhimself. For as in all other occurrences, so it is in this, Si quis in\ncoelum ascendisset, &c. as he said in [3428]Tully, if a man had gone to\nheaven, seen the beauty of the skies, stars errant, fixed, &c.,\ninsuavis erit admiratio, it will do him no pleasure, except he have\nsomebody to impart what he hath seen. It is the best thing in the\nworld, as [3429]Seneca therefore adviseth in such a case, to get a\ntrusty friend, to whom we may freely and sincerely pour out our\nsecrets; nothing so delighteth and easeth the mind, as when we have a\nprepared bosom, to which our secrets may descend, of whose conscience\nwe are assured as our own, whose speech may ease our succourless\nestate, counsel relieve, mirth expel our mourning, and whose very sight\nmay be acceptable unto us. It was the counsel which that politic\n[3430]Comineus gave to all princes, and others distressed in mind, by\noccasion of Charles Duke of Burgundy, that was much perplexed, first to\npray to God, and lay himself open to him, and then to some special\nfriend, whom we hold most dear, to tell all our grievances to him;\nnothing so forcible to strengthen, recreate, and heal the wounded soul\nof a miserable man.\n\nSUBSECT. II.\u2014_Help from friends by counsel, comfort, fair and foul\nmeans, witty devices, satisfaction, alteration of his course of life,\nremoving objects, &c._\n\nWhen the patient of himself is not able to resist, or overcome these\nheart-eating passions, his friends or physician must be ready to supply\nthat which is wanting. Suae erit humanitatis et sapientiae (which\n[3431] Tully enjoineth in like case) siquid erratum, curare, aut\nimprovisum, sua diligentia corrigere. They must all join; nec satis\nmedico, saith [3432] Hippocrates, suum fecisse officium, nisi suum\nquoque aegrotus, suum astantes, &c. First, they must especially beware,\na melancholy discontented person (be it in what kind of melancholy\nsoever) never be left alone or idle: but as physicians prescribe\nphysic, cum custodia, let them not be left unto themselves, but with\nsome company or other, lest by that means they aggravate and increase\ntheir disease; non oportet aegros humjusmodi esse solos vel inter\nignotos, vel inter eos quos non amant aut negligunt, as Rod. a Fonseca,\ntom. 1. consul. 35. prescribes. Lugentes custodire solemus (saith\n[3433]Seneca) ne solitudine male utantur; we watch a sorrowful person,\nlest he abuse his solitariness, and so should we do a melancholy man;\nset him about some business, exercise or recreation, which may divert\nhis thoughts, and still keep him otherwise intent; for his fantasy is\nso restless, operative and quick, that if it be not in perpetual\naction, ever employed, it will work upon itself, melancholise, and be\ncarried away instantly, with some fear, jealousy, discontent,\nsuspicion, some vain conceit or other. If his weakness be such that he\ncannot discern what is amiss, correct, or satisfy, it behoves them by\ncounsel, comfort, or persuasion, by fair or foul means, to alienate his\nmind, by some artificial invention, or some contrary persuasion, to\nremove all objects, causes, companies, occasions, as may any ways\nmolest him, to humour him, please him, divert him, and if it be\npossible, by altering his course of life, to give him security and\nsatisfaction. If he conceal his grievances, and will not be known of\nthem, [3434]they must observe by his looks, gestures, motions, fantasy,\nwhat it is that offends, and then to apply remedies unto him: many are\ninstantly cured, when their minds are satisfied. [3435]Alexander makes\nmention of a woman, that by reason of her husband's long absence in\ntravel, was exceeding peevish and melancholy, but when she heard her\nhusband was returned, beyond all expectation, at the first sight of\nhim, she was freed from all fear, without help of any other physic\nrestored to her former health. Trincavellius, consil. 12. lib. 1. hath\nsuch a story of a Venetian, that being much troubled with melancholy,\n[3436]and ready to die for grief, when he heard his wife was brought to\nbed of a son, instantly recovered. As Alexander concludes, [3437]If our\nimaginations be not inveterate, by this art they may be cured,\nespecially if they proceed from such a cause. No better way to satisfy,\nthan to remove the object, cause, occasion, if by any art or means\npossible we may find it out. If he grieve, stand in fear, be in\nsuspicion, suspense, or any way molested, secure him, Solvitur malum,\ngive him satisfaction, the cure is ended; alter his course of life,\nthere needs no other physic. If the party be sad, or otherwise\naffected, consider (saith [3438]Trallianus) the manner of it, all\ncircumstances, and forthwith make a sudden alteration, by removing the\noccasions, avoid all terrible objects, heard or seen, [3439]monstrous\nand prodigious aspects, tales of devils, spirits, ghosts, tragical\nstories; to such as are in fear they strike a great impression, renewed\nmany times, and recall such chimeras and terrible fictions into their\nminds. [3440]Make not so much as mention of them in private talk, or a\ndumb show tending to that purpose: such things (saith Galateus) are\noffensive to their imaginations. And to those that are now in sorrow,\n[3441]Seneca forbids all sad companions, and such as lament; a groaning\ncompanion is an enemy to quietness. [3442]Or if there be any such\nparty, at whose presence the patient is not well pleased, he must be\nremoved: gentle speeches, and fair means, must first be tried; no harsh\nlanguage used, or uncomfortable words; and not expel, as some do, one\nmadness with another; he that so doth, is madder than the patient\nhimself: all things must be quietly composed; eversa non evertenda, sed\nerigenda, things down must not be dejected, but reared, as Crato\ncounselleth; [3443] he must be quietly and gently used, and we should\nnot do anything against his mind, but by little and little effect it.\nAs a horse that starts at a drum or trumpet, and will not endure the\nshooting of a piece, may be so manned by art, and animated, that he\ncannot only endure, but is much more generous at the hearing of such\nthings, much more courageous than before, and much delighteth in it:\nthey must not be reformed ex abrupto, but by all art and insinuation,\nmade to such companies, aspects, objects they could not formerly away\nwith. Many at first cannot endure the sight of a green wound, a sick\nman, which afterward become good chirurgeons, bold empirics: a horse\nstarts at a rotten post afar off, which coming near he quietly passeth.\n'Tis much in the manner of making such kind of persons, be they never\nso averse from company, bashful, solitary, timorous, they may be made\nat last with those Roman matrons, to desire nothing more than in a\npublic show, to see a full company of gladiators breathe out their\nlast.\nIf they may not otherwise be accustomed to brook such distasteful and\ndispleasing objects, the best way then is generally to avoid them.\nMontanus, consil. 229. to the Earl of Montfort, a courtier, and his\nmelancholy patient, adviseth him to leave the court, by reason of those\ncontinual discontents, crosses, abuses, [3444]cares, suspicions,\nemulations, ambition, anger, jealousy, which that place afforded, and\nwhich surely caused him to be so melancholy at the first: Maxima\nquaeque domus servis est plena superbis; a company of scoffers and\nproud jacks are commonly conversant and attend in such places, and able\nto make any man that is of a soft, quiet disposition (as many times\nthey do) ex stulto insanum, if once they humour him, a very idiot, or\nstark mad. A thing too much practised in all common societies, and they\nhave no better sport than to make themselves merry by abusing some\nsilly fellow, or to take advantage of another man's weakness. In such\ncases as in a plague, the best remedy is cito longe tarde: (for to such\na party, especially if he be apprehensive, there can be no greater\nmisery) to get him quickly gone far enough off, and not to be overhasty\nin his return. If he be so stupid that he do not apprehend it, his\nfriends should take some order, and by their discretion supply that\nwhich is wanting in him, as in all other cases they ought to do. If\nthey see a man melancholy given, solitary, averse from company, please\nhimself with such private and vain meditations, though he delight in\nit, they ought by all means seek to divert him, to dehort him, to tell\nhim of the event and danger that may come of it. If they see a man\nidle, that by reason of his means otherwise will betake himself to no\ncourse of life, they ought seriously to admonish him, he makes a noose\nto entangle himself, his want of employment will be his undoing. If he\nhave sustained any great loss, suffered a repulse, disgrace, &c., if it\nbe possible, relieve him. If he desire aught, let him be satisfied; if\nin suspense, fear, suspicion, let him be secured: and if it may\nconveniently be, give him his heart's content; for the body cannot be\ncured till the mind be satisfied. [3445] Socrates, in Plato, would\nprescribe no physic for Charmides' headache, till first he had eased\nhis troubled mind; body and soul must be cured together, as head and\neyes.\n[3446]Oculum non curabis sine toto capite,\nNec caput sine toto corpora,\nNec totum corpus sine anima.\n\nIf that may not be hoped or expected, yet ease him with comfort,\ncheerful speeches, fair promises, and good words, persuade him, advise\nhim. Many, saith [3447]Galen, have been cured by good counsel and\npersuasion alone. Heaviness of the heart of man doth bring it down, but\na good word rejoiceth it, Prov. xii. 25. And there is he that speaketh\nwords like the pricking of a sword, but the tongue of a wise man is\nhealth, ver. 18. Oratio, namque saucii animi est remedium, a gentle\nspeech is the true cure of a wounded soul, as [3448]Plutarch contends\nout of Aeschylus and Euripides: if it be wisely administered it easeth\ngrief and pain, as diverse remedies do many other diseases. 'Tis\nincantationis instar, a charm, aestuantis animi refrigerium, that true\nNepenthe of Homer, which was no Indian plant, or feigned medicine,\nwhich Epidamna, Thonis' wife, sent Helena for a token, as Macrobius, 7.\nSaturnal. Goropius Hermat. lib. 9. Greg. Nazianzen, and others suppose,\nbut opportunity of speech: for Helena's bowl, Medea's unction, Venus's\ngirdle, Circe's cup, cannot so enchant, so forcibly move or alter as it\ndoth. A letter sent or read will do as much; multum allevor quum tuas\nliteras lego, I am much eased, as [3449]Tully wrote to Pomponius\nAtticus, when I read thy letters, and as Julianus the Apostate once\nsignified to Maximus the philosopher; as Alexander slept with Homer's\nworks, so do I with thine epistles, tanquam Paeoniis medicamentis,\neasque assidue tanquam, recentes et novas iteramus; scribe ergo, et\nassidue scribe, or else come thyself; amicus ad amicum venies.\nAssuredly a wise and well-spoken man may do what he will in such a\ncase; a good orator alone, as [3450]Tully holds, can alter affections\nby power of his eloquence, comfort such as are afflicted, erect such as\nare depressed, expel and mitigate fear, lust, anger, &c. And how\npowerful is the charm of a discreet and dear friend? Ille regit dictis\nanimos et temperat iras. What may not he effect? As [3451]Chremes told\nMenedemus, Fear not, conceal it not, O friend! but tell me what it is\nthat troubles thee, and I shall surely help thee by comfort, counsel,\nor in the matter itself. [3452] Arnoldus, lib. 1. breviar. cap. 18.\nspeaks of a usurer in his time, that upon a loss, much melancholy and\ndiscontent, was so cured. As imagination, fear, grief, cause such\npassions, so conceits alone, rectified by good hope, counsel, &c., are\nable again to help: and 'tis incredible how much they can do in such a\ncase, as [3453]Trincavellius illustrates by an example of a patient of\nhis; Porphyrius, the philosopher, in Plotinus's life (written by him),\nrelates, that being in a discontented humour through insufferable\nanguish of mind, he was going to make away himself: but meeting by\nchance his master Plotinus, who perceiving by his distracted looks all\nwas not well, urged him to confess his grief: which when he had heard,\nhe used such comfortable speeches, that he redeemed him e faucibus\nErebi, pacified his unquiet mind, insomuch that he was easily\nreconciled to himself, and much abashed to think afterwards that he\nshould ever entertain so vile a motion. By all means, therefore, fair\npromises, good words, gentle persuasions, are to be used, not to be too\nrigorous at first, [3454]or to insult over them, not to deride,\nneglect, or contemn, but rather, as Lemnius exhorteth, to pity, and by\nall plausible means to seek to redress them: but if satisfaction may\nnot be had, mild courses, promises, comfortable speeches, and good\ncounsel will not take place; then as Christophorus a Vega determines,\nlib. 3. cap. 14. de Mel. to handle them more roughly, to threaten and\nchide, saith [3455]Altomarus, terrify sometimes, or as Salvianus will\nhave them, to be lashed and whipped, as we do by a starting horse,\n[3456]that is affrighted without a cause, or as [3457]Rhasis adviseth,\none while to speak fair and flatter, another while to terrify and\nchide, as they shall see cause.\nWhen none of these precedent remedies will avail, it will not be amiss,\nwhich Savanarola and Aelian Montaltus so much commend, clavum clavo\npellere, [3458]to drive out one passion with another, or by some\ncontrary passion, as they do bleeding at nose by letting blood in the\narm, to expel one fear with another, one grief with another. [3459]\nChristophorus a Vega accounts it rational physic, non alienum a\nratione: and Lemnius much approves it, to use a hard wedge to a hard\nknot, to drive out one disease with another, to pull out a tooth, or\nwound him, to geld him, saith [3460]Platerus, as they did epileptical\npatients of old, because it quite alters the temperature, that the pain\nof the one may mitigate the grief of the other; [3461]and I knew one\nthat was so cured of a quartan ague, by the sudden coming of his\nenemies upon him. If we may believe [3462]Pliny, whom Scaliger calls\nmendaciorum patrem, the father of lies, Q. Fabius Maximus, that\nrenowned consul of Rome, in a battle fought with the king of the\nAllobroges, at the river Isaurus, was so rid of a quartan ague.\nValesius, in his controversies, holds this an excellent remedy, and if\nit be discreetly used in this malady, better than any physic.\nSometimes again by some [3463]feigned lie, strange news, witty device,\nartificial invention, it is not amiss to deceive them. [3464]As they\nhate those, saith Alexander, that neglect or deride, so they will give\near to such as will soothe them up. If they say they have swallowed\nfrogs or a snake, by all means grant it, and tell them you can easily\ncure it; 'tis an ordinary thing. Philodotus, the physician, cured a\nmelancholy king, that thought his head was off, by putting a leaden cap\nthereon; the weight made him perceive it, and freed him of his fond\nimagination. A woman, in the said Alexander, swallowed a serpent as she\nthought; he gave her a vomit, and conveyed a serpent, such as she\nconceived, into the basin; upon the sight of it she was amended. The\npleasantest dotage that ever I read, saith [3465]Laurentius, was of a\ngentleman at Senes in Italy, who was afraid to piss, lest all the town\nshould be drowned; the physicians caused the bells to be rung backward,\nand told him the town was on fire, whereupon he made water, and was\nimmediately cured. Another supposed his nose so big that he should dash\nit against the wall if he stirred; his physician took a great piece of\nflesh, and holding it in his hand, pinched him by the nose, making him\nbelieve that flesh was cut from it. Forestus, obs. lib. 1. had a\nmelancholy patient, who thought he was dead, [3466]he put a fellow in a\nchest, like a dead man, by his bedside, and made him rear himself a\nlittle, and eat: the melancholy man asked the counterfeit, whether dead\nmen use to eat meat? He told him yea; whereupon he did eat likewise and\nwas cured. Lemnius, lib. 2. cap. 6. de 4. complex, hath many such\ninstances, and Jovianus Pontanus, lib. 4. cap. 2. of Wisd. of the like;\nbut amongst the rest I find one most memorable, registered in the\n[3467]French chronicles of an advocate of Paris before mentioned, who\nbelieved verily he was dead, &c. I read a multitude of examples of\nmelancholy men cured by such artificial inventions.\n\nSUBSECT. III.\u2014_Music a remedy_.\n\nMany and sundry are the means which philosophers and physicians have\nprescribed to exhilarate a sorrowful heart, to divert those fixed and\nintent cares and meditations, which in this malady so much offend; but\nin my judgment none so present, none so powerful, none so apposite as a\ncup of strong drink, mirth, music, and merry company. Ecclus. xl. 20.\nWine and music rejoice the heart. [3468]Rhasis, cont. 9. Tract. 15.\nAltomarus, cap. 7. Aelianus Montaltus, c. 26. Ficinus, Bened. Victor.\nFaventinus are almost immoderate in the commendation of it; a most\nforcible medicine [3469]Jacchinus calls it: Jason Pratensis, a most\nadmirable thing, and worthy of consideration, that can so mollify the\nmind, and stay those tempestuous affections of it. Musica est mentis\nmedicina moestae, a roaring-meg against melancholy, to rear and revive\nthe languishing soul; [3470]affecting not only the ears, but the very\narteries, the vital and animal spirits, it erects the mind, and makes\nit nimble. Lemnius, instit, cap. 44. This it will effect in the most\ndull, severe and sorrowful souls, [3471]expel grief with mirth, and if\nthere be any clouds, dust, or dregs of cares yet lurking in our\nthoughts, most powerfully it wipes them all away, Salisbur. polit. lib.\n1. cap. 6. and that which is more, it will perform all this in an\ninstant: [3472]Cheer up the countenance, expel austerity, bring in\nhilarity (Girald. Camb. cap. 12. Topog. Hiber.) inform our manners,\nmitigate anger; Athenaeus (Dipnosophist. lib. 14. cap. 10.) calleth it\nan infinite treasure to such as are endowed with it: Dulcisonum reficit\ntristia corda melos, Eobanus Hessus. Many other properties\n[3473]Cassiodorus, epist. 4. reckons up of this our divine music, not\nonly to expel the greatest griefs, but it doth extenuate fears and\nfuries, appeaseth cruelty, abateth heaviness, and to such as are\nwatchful it causeth quiet rest; it takes away spleen and hatred, be it\ninstrumental, vocal, with strings, wind, [3474]Quae, a spiritu, sine\nmanuum dexteritate gubernetur, &c. it cures all irksomeness and\nheaviness of the soul. [3475]Labouring men that sing to their work, can\ntell as much, and so can soldiers when they go to fight, whom terror of\ndeath cannot so much affright, as the sound of trumpet, drum, fife, and\nsuch like music animates; metus enim mortis, as [3476]Censorinus\ninformeth us, musica depellitur. It makes a child quiet, the nurse's\nsong, and many times the sound of a trumpet on a sudden, bells ringing,\na carman's whistle, a boy singing some ballad tune early in the\nstreets, alters, revives, recreates a restless patient that cannot\nsleep in the night, &c. In a word, it is so powerful a thing that it\nravisheth the soul, regina sensuum, the queen of the senses, by sweet\npleasure (which is a happy cure), and corporal tunes pacify our\nincorporeal soul, sine ore loquens, dominatum in animam exercet, and\ncarries it beyond itself, helps, elevates, extends it. Scaliger,\nexercit. 302, gives a reason of these effects, [3477]because the\nspirits about the heart take in that trembling and dancing air into the\nbody, are moved together, and stirred up with it, or else the mind, as\nsome suppose harmonically composed, is roused up at the tunes of music.\nAnd 'tis not only men that are so affected, but almost all other\ncreatures. You know the tale of Hercules Gallus, Orpheus, and Amphion,\nfelices animas Ovid calls them, that could saxa movere sono testudinis,\n&c. make stocks and stones, as well as beasts and other animals, dance\nafter their pipes: the dog and hare, wolf and lamb; vicinumque lupo\npraebuit agna latus; clamosus graculus, stridula cornix, et Jovis\naquila, as Philostratus describes it in his images, stood all gaping\nupon Orpheus; and [3478]trees pulled up by the roots came to hear him,\nEt comitem quercum pinus amica trahit.\nArion made fishes follow him, which, as common experience evinceth,\n[3479] are much affected with music. All singing birds are much pleased\nwith it, especially nightingales, if we may believe Calcagninus; and\nbees amongst the rest, though they be flying away, when they hear any\ntingling sound, will tarry behind. [3480]Harts, hinds, horses, dogs,\nbears, are exceedingly delighted with it. Scal, exerc. 302. Elephants,\nAgrippa adds, lib. 2. cap. 24. and in Lydia in the midst of a lake\nthere be certain floating islands (if ye will believe it), that after\nmusic will dance.\nBut to leave all declamatory speeches in praise [3481]of divine music,\nI will confine myself to my proper subject: besides that excellent\npower it hath to expel many other diseases, it is a sovereign remedy\nagainst [3482] despair and melancholy, and will drive away the devil\nhimself. Canus, a Rhodian fiddler, in [3483]Philostratus, when\nApollonius was inquisitive to know what he could do with his pipe, told\nhim, That he would make a melancholy man merry, and him that was merry\nmuch merrier than before, a lover more enamoured, a religious man more\ndevout. Ismenias the Theban, [3484]Chiron the centaur, is said to have\ncured this and many other diseases by music alone: as now they do\nthose, saith [3485]Bodine, that are troubled with St. Vitus's Bedlam\ndance. [3486]Timotheus, the musician, compelled Alexander to skip up\nand down, and leave his dinner (like the tale of the Friar and the\nBoy), whom Austin, de civ. Dei, lib. 17. cap. 14. so much commends for\nit. Who hath not heard how David's harmony drove away the evil spirits\nfrom king Saul, 1 Sam. xvi. and Elisha when he was much troubled by\nimportunate kings, called for a minstrel, and when he played, the hand\nof the Lord came upon him, 2 Kings iii. Censorinus de natali, cap. 12.\nreports how Asclepiades the physician helped many frantic persons by\nthis means, phreneticorum mentes morbo turbatas\u2014Jason Pratensis, cap.\nde Mania, hath many examples, how Clinias and Empedocles cured some\ndesperately melancholy, and some mad by this our music. Which because\nit hath such excellent virtues, belike [3487]Homer brings in Phemius\nplaying, and the Muses singing at the banquet of the gods. Aristotle,\nPolit. l. 8. c. 5, Plato 2. de legibus, highly approve it, and so do\nall politicians. The Greeks, Romans, have graced music, and made it one\nof the liberal sciences, though it be now become mercenary. All civil\nCommonwealths allow it: Cneius Manlius (as [3488]Livius relates) anno\nab urb. cond. 567. brought first out of Asia to Rome singing wenches,\nplayers, jesters, and all kinds of music to their feasts. Your princes,\nemperors, and persons of any quality, maintain it in their courts; no\nmirth without music. Sir Thomas More, in his absolute Utopian\ncommonwealth, allows music as an appendix to every meal, and that\nthroughout, to all sorts. Epictetus calls mensam mutam praesepe, a\ntable without music a manger: for the concert of musicians at a banquet\nis a carbuncle set in gold; and as the signet of an emerald well\ntrimmed with gold, so is the melody of music in a pleasant banquet.\nEcclus. xxxii. 5, 6. [3489]Louis the Eleventh, when he invited Edward\nthe Fourth to come to Paris, told him that as a principal part of his\nentertainment, he should hear sweet voices of children, Ionic and\nLydian tunes, exquisite music, he should have a \u2014, and the cardinal of\nBourbon to be his confessor, which he used as a most plausible\nargument: as to a sensual man indeed it is. [3490] Lucian in his book,\nde saltatione, is not ashamed to confess that he took infinite delight\nin singing, dancing, music, women's company, and such like pleasures:\nand if thou (saith he) didst but hear them play and dance, I know thou\nwouldst be so well pleased with the object, that thou wouldst dance for\ncompany thyself, without doubt thou wilt be taken with it. So Scaliger\ningenuously confesseth, exercit. 274. [3491]I am beyond all measure\naffected with music, I do most willingly behold them dance, I am\nmightily detained and allured with that grace and comeliness of fair\nwomen, I am well pleased to be idle amongst them. And what young man is\nnot? As it is acceptable and conducing to most, so especially to a\nmelancholy man. Provided always, his disease proceed not originally\nfrom it, that he be not some light inamorato, some idle fantastic, who\ncapers in conceit all the day long, and thinks of nothing else, but how\nto make jigs, sonnets, madrigals, in commendation of his mistress. In\nsuch cases music is most pernicious, as a spur to a free horse will\nmake him run himself blind, or break his wind; Incitamentum enim amoris\nmusica, for music enchants, as Menander holds, it will make such\nmelancholy persons mad, and the sound of those jigs and hornpipes will\nnot be removed out of the ears a week after. [3492]Plato for this\nreason forbids music and wine to all young men, because they are most\npart amorous, ne ignis addatur igni, lest one fire increase another.\nMany men are melancholy by hearing music, but it is a pleasing\nmelancholy that it causeth; and therefore to such as are discontent, in\nwoe, fear, sorrow, or dejected, it is a most present remedy: it expels\ncares, alters their grieved minds, and easeth in an instant. Otherwise,\nsaith [3493]Plutarch, Musica magis dementat quam vinum; music makes\nsome men mad as a tiger; like Astolphos' horn in Ariosto; or Mercury's\ngolden wand in Homer, that made some wake, others sleep, it hath divers\neffects: and [3494]Theophrastus right well prophesied, that diseases\nwere either procured by music, or mitigated.\n\nSUBSECT. IV.\u2014_Mirth and merry company, fair objects, remedies_.\n\nMirth and merry company may not be separated from music, both\nconcerning and necessarily required in this business. Mirth, (saith\n[3495]Vives) purgeth the blood, confirms health, causeth a fresh,\npleasing, and fine colour, prorogues life, whets the wit, makes the\nbody young, lively and fit for any manner of employment. The merrier\nthe heart the longer the life; A merry heart is the life of the flesh,\nProv. xiv. 30. Gladness prolongs his days, Ecclus. xxx. 22; and this is\none of the three Salernitan doctors, Dr. Merryman, Dr. Diet, Dr. Quiet,\n[3496]which cure all diseases\u2014Mens hilaris, requies, moderata dieta.\n[3497]Gomesius, praefat. lib. 3. de sal. gen. is a great magnifier of\nhonest mirth, by which (saith he) we cure many passions of the mind in\nourselves, and in our friends; which [3498]Galateus assigns for a cause\nwhy we love merry companions: and well they deserve it, being that as\n[3499]Magninus holds, a merry companion is better than any music, and\nas the saying is, comes jucundus in via pro vehiculo, as a wagon to him\nthat is wearied on the way. Jucunda confabulatio, sales, joci, pleasant\ndiscourse, jests, conceits, merry tales, melliti verborum globuli, as\nPetronius, [3500] Pliny, [3501]Spondanus, [3502]Caelius, and many good\nauthors plead, are that sole Nepenthes of Homer, Helena's bowl, Venus's\ngirdle, so renowned of old [3503]to expel grief and care, to cause\nmirth and gladness of heart, if they be rightly understood, or\nseasonably applied. In a word,\n[3504]Amor, voluptas, Venus, gaudium,\nJocus, ludus, sermo suavis, suaviatio.\n\nGratification, pleasure, love, joy,\nMirth, sport, pleasant words and no alloy,\n\nare the true Nepenthes. For these causes our physicians generally\nprescribe this as a principal engine to batter the walls of melancholy,\na chief antidote, and a sufficient cure of itself. By all means (saith\n[3505] Mesue) procure mirth to these men in such things as are heard,\nseen, tasted, or smelled, or any way perceived, and let them have all\nenticements and fair promises, the sight of excellent beauties,\nattires, ornaments, delightsome passages to distract their minds from\nfear and sorrow, and such things on which they are so fixed and intent.\n[3506]Let them use hunting, sports, plays, jests, merry company, as\nRhasis prescribes, which will not let the mind be molested, a cup of\ngood drink now and then, hear music, and have such companions with whom\nthey are especially delighted; [3507]merry tales or toys, drinking,\nsinging, dancing, and whatsoever else may procure mirth: and by no\nmeans, saith Guianerius, suffer them to be alone. Benedictus Victorius\nFaventinus, in his empirics, accounts it an especial remedy against\nmelancholy, [3508]to hear and see singing, dancing, maskers, mummers,\nto converse with such merry fellows and fair maids. For the beauty of a\nwoman cheereth the countenance, Ecclus. xxxvi. 22. [3509] Beauty alone\nis a sovereign remedy against fear, grief, and all melancholy fits; a\ncharm, as Peter de la Seine and many other writers affirm, a banquet\nitself; he gives instance in discontented Menelaus, that was so often\nfreed by Helena's fair face: and [3510]Tully, 3 Tusc. cites Epicurus as\na chief patron of this tenet. To expel grief, and procure pleasure,\nsweet smells, good diet, touch, taste, embracing, singing, dancing,\nsports, plays, and above the rest, exquisite beauties, quibus oculi\njucunde moventur et animi, are most powerful means, obvia forma, to\nmeet or see a fair maid pass by, or to be in company with her. He found\nit by experience, and made good use of it in his own person, if\nPlutarch belie him not; for he reckons up the names of some more\nelegant pieces; [3511]Leontia, Boedina, Hedieia, Nicedia, that were\nfrequently seen in Epicurus' garden, and very familiar in his house.\nNeither did he try it himself alone, but if we may give credit to\n[3512]Atheneus, he practised it upon others. For when a sad and sick\npatient was brought unto him to be cured, he laid him on a down bed,\ncrowned him with a garland of sweet-smelling flowers, in a fair\nperfumed closet delicately set out, and after a portion or two of good\ndrink, which he administered, he brought in a beautiful young\n[3513]wench that could play upon a lute, sing, and dance, &c. Tully, 3.\nTusc. scoffs at Epicurus, for this his profane physic (as well he\ndeserved), and yet Phavorinus and Stobeus highly approve of it; most of\nour looser physicians in some cases, to such parties especially, allow\nof this; and all of them will have a melancholy, sad, and discontented\nperson, make frequent use of honest sports, companies, and recreations,\net incitandos ad Venerem, as [3514]Rodericus a Fonseca will, aspectu et\ncontactu pulcherrimarum foeminarum, to be drawn to such consorts,\nwhether they will or no. Not to be an auditor only, or a spectator, but\nsometimes an actor himself. Dulce est desipere in loco, to play the\nfool now and then is not amiss, there is a time for all things. Grave\nSocrates would be merry by fits, sing, dance, and take his liquor too,\nor else Theodoret belies him; so would old Cato, [3515]Tully by his own\nconfession, and the rest. Xenophon, in his Sympos. brings in Socrates\nas a principal actor, no man merrier than himself, and sometimes he\nwould [3516]ride a cockhorse with his children.\u2014equitare in arundine\nlonga. (Though Alcibiades scoffed at him for it) and well he might; for\nnow and then (saith Plutarch) the most virtuous, honest, and gravest\nmen will use feasts, jests, and toys, as we do sauce to our meats. So\ndid Scipio and Laelius,\n[3517]Qui ubi se a vulgo et scena in secreta remorant,\nVirtus Scipiadae et mitis sapientia Laeli,\nNugari cum illo, et discincti ludere, donec\nDecoqueretur olus, soliti\u2014\u2014\u2014\n\nValorous Scipio and gentle Laelius,\nRemoved from the scene and rout so clamorous,\nWere wont to recreate themselves their robes laid by,\nWhilst supper by the cook was making ready.\n\nMachiavel, in the eighth book of his Florentine history, gives this\nnote of Cosmo de Medici, the wisest and gravest man of his time in\nItaly, that he would [3518]now and then play the most egregious fool in\nhis carriage, and was so much given to jesters, players and childish\nsports, to make himself merry, that he that should but consider his\ngravity on the one part, his folly and lightness on the other, would\nsurely say, there were two distinct persons in him. Now methinks he did\nwell in it, though [3519] Salisburiensis be of opinion, that\nmagistrates, senators, and grave men, should not descend to lighter\nsports, ne respublica ludere videatur: but as Themistocles, still keep\na stern and constant carriage. I commend Cosmo de Medici and\nCastruccius Castrucanus, than whom Italy never knew a worthier captain,\nanother Alexander, if [3520]Machiavel do not deceive us in his life:\nwhen a friend of his reprehended him for dancing beside his dignity,\n(belike at some cushion dance) he told him again, qui sapit interdiu,\nvix unquam noctii desipit, he that is wise in the day may dote a little\nin the night. Paulus Jovius relates as much of Pope Leo Decimus, that\nhe was a grave, discreet, staid man, yet sometimes most free, and too\nopen in his sports. And 'tis not altogether [3521]unfit or misbeseeming\nthe gravity of such a man, if that decorum of time, place, and such\ncircumstances be observed. [3522]Misce stultitiam consiliis brevem\u2014and\nas [3523]he said in an epigram to his wife, I would have every man say\nto himself, or to his friend,\nMoll, once in pleasant company by chance,\nI wished that you for company would dance:\nWhich you refus'd, and said, your years require,\nNow, matron-like, both manners and attire.\nWell, Moll, if needs you will be matron-like,\nThen trust to this, I will thee matron-like:\nYet so to you my love, may never lessen,\nAs you for church, house, bed, observe this lesson:\nSit in the church as solemn as a saint,\nNo deed, word, thought, your due devotion taint:\nVeil, if you will, your head, your soul reveal\nTo him that only wounded souls can heal:\nBe in my house as busy as a bee.\nHaving a sting for every one but me;\nBuzzing in every corner, gath'ring honey:\nLet nothing waste, that costs or yieldeth money.\n[3524]And when thou seest my heart to mirth incline,\nThy tongue, wit, blood, warm with good cheer and wine:\n\nThen of sweet sports let no occasion scape,\nBut be as wanton, toying as an ape.\n\nThose old [3525]Greeks had their Lubentiam Deam, goddess of pleasure,\nand the Lacedaemonians, instructed from Lycurgus, did Deo Risui\nsucrificare, after their wars especially, and in times of peace, which\nwas used in Thessaly, as it appears by that of [3526]Apuleius, who was\nmade an instrument of their laughter himself: [3527]Because laughter\nand merriment was to season their labours and modester life.\n[3528]Risus enim divum atque; hominum est aeterna voluptas. Princes use\njesters, players, and have those masters of revels in their courts. The\nRomans at every supper (for they had no solemn dinner) used music,\ngladiators, jesters, &c. as [3529]Suetonius relates of Tiberius, Dion\nof Commodus, and so did the Greeks. Besides music, in Xenophon's\nSympos. Philippus ridendi artifex, Philip, a jester, was brought to\nmake sport. Paulus Jovius, in the eleventh book of his history, hath a\npretty digression of our English customs, which howsoever some may\nmisconstrue, I, for my part, will interpret to the best. [3530]The\nwhole nation beyond all other mortal men, is most given to banqueting\nand feasts; for they prolong them many hours together, with dainty\ncheer, exquisite music, and facete jesters, and afterwards they fall a\ndancing and courting their mistresses, till it be late in the night.\nVolateran gives the same testimony of this island, commending our\njovial manner of entertainment and good mirth, and methinks he saith\nwell, there is no harm in it; long may they use it, and all such modest\nsports. Ctesias reports of a Persian king, that had 150 maids attending\nat his table, to play, sing, and dance by turns; and [3531]Lil.\nGeraldus of an Egyptian prince, that kept nine virgins still to wait\nupon him, and those of most excellent feature, and sweet voices, which\nafterwards gave occasion to the Greeks of that fiction of the nine\nMuses. The king of Ethiopia in Africa, most of our Asiatic princes have\ndone so and do; those Sophies, Mogors, Turks, &c. solace themselves\nafter supper amongst their queens and concubines, quae jucundioris\noblectamenti causa ([3532]saith mine author) coram rege psallere et\nsaltare consueverant, taking great pleasure to see and hear them sing\nand dance. This and many such means to exhilarate the heart of men,\nhave been still practised in all ages, as knowing there is no better\nthing to the preservation of man's life. What shall I say, then, but to\nevery melancholy man,\n[3533]Utere convivis, non tristibus utere amicis,\nQuos nugae et risus, et joca salsa juvant.\n\nFeast often, and use friends not still so sad,\nWhose jests and merriments may make thee glad.\n\nUse honest and chaste sports, scenical shows, plays, games; [3534]\nAccedant juvenumque Chori, mistaeque puellae. And as Marsilius Ficinus\nconcludes an epistle to Bernard Canisianus, and some other of his\nfriends, will I this tract to all good students, [3535]Live merrily, O\nmy friends, free from cares, perplexity, anguish, grief of mind, live\nmerrily, laetitia caelum vos creavit: [3536]Again and again I request\nyou to be merry, if anything trouble your hearts, or vex your souls,\nneglect and contemn it, [3537]let it pass. [3538]And this I enjoin you,\nnot as a divine alone, but as a physician; for without this mirth,\nwhich is the life and quintessence of physic, medicines, and whatsoever\nis used and applied to prolong the life of man, is dull, dead, and of\nno force. Dum fata sinunt, vivite laeti (Seneca), I say be merry.\n[3539]Nec lusibus virentem\nViduemus hanc juventam.\n\nIt was Tiresias the prophet's council to [3540]Menippus, that travelled\nall the world over, even down to hell itself to seek content, and his\nlast farewell to Menippus, to be merry. [3541]Contemn the world (saith\nhe) and count that is in it vanity and toys; this only covet all thy\nlife long; be not curious, or over solicitous in anything, but with a\nwell composed and contented estate to enjoy thyself, and above all\nthings to be merry.\n[3542]Si Numerus uti censet sine amore jocisque,\nNil est jucundum, vivas in amore jocisque.\n\nNothing better (to conclude with Solomon, Eccles. iii. 22), than that a\nman should rejoice in his affairs. 'Tis the same advice which every\nphysician in this case rings to his patient, as Capivaccius to his,\n[3543] avoid overmuch study and perturbations of the mind, and as much\nas in thee lies live at heart's-ease: Prosper Calenus to that\nmelancholy Cardinal Caesius, [3544]amidst thy serious studies and\nbusiness, use jests and conceits, plays and toys, and whatsoever else\nmay recreate thy mind. Nothing better than mirth and merry company in\nthis malady. [3545]It begins with sorrow (saith Montanus), it must be\nexpelled with hilarity.\nBut see the mischief; many men, knowing that merry company is the only\nmedicine against melancholy, will therefore neglect their business; and\nin another extreme, spend all their days among good fellows in a tavern\nor an alehouse, and know not otherwise how to bestow their time but in\ndrinking; malt-worms, men-fishes, or water-snakes, [3546]Qui bibunt\nsolum ranarum more, nihil comedentes, like so many frogs in a puddle.\n'Tis their sole exercise to eat, and drink; to sacrifice to Volupia,\nRumina, Edulica, Potina, Mellona, is all their religion. They wish for\nPhiloxenus' neck, Jupiter's trinoctium, and that the sun would stand\nstill as in Joshua's time, to satisfy their lust, that they might dies\nnoctesque pergraecari et bibere. Flourishing wits, and men of good\nparts, good fashion, and good worth, basely prostitute themselves to\nevery rogue's company, to take tobacco and drink, to roar and sing\nscurrilous songs in base places.\n[3547]Invenies aliquem cum percussore jacentem,\nPermistum nautis, aut furibus, aut fugitivis.\n\nWhich Thomas Erastus objects to Paracelsus, that he would be drinking\nall day long with carmen and tapsters in a brothel-house, is too\nfrequent among us, with men of better note: like Timocreon of Rhodes,\nmulta bibens, et multa vorans, &c. They drown their wits, seethe their\nbrains in ale, consume their fortunes, lose their time, weaken their\ntemperatures, contract filthy diseases, rheums, dropsies, calentures,\ntremor, get swollen jugulars, pimpled red faces, sore eyes, &c.; heat\ntheir livers, alter their complexions, spoil their stomachs, overthrow\ntheir bodies; for drink drowns more than the sea and all the rivers\nthat fall into it (mere funges and casks), confound their souls,\nsuppress reason, go from Scylla to Charybdis, and use that which is a\nhelp to their undoing. [3548]Quid refert morbo an ferro pereamve ruina?\n[3549]When the Black Prince went to set the exiled king of Castile into\nhis kingdom, there was a terrible battle fought between the English and\nthe Spanish: at last the Spanish fled, the English followed them to the\nriver side, where some drowned themselves to avoid their enemies, the\nrest were killed. Now tell me what difference is between drowning and\nkilling? As good be melancholy still, as drunken beasts and beggars.\nCompany a sole comfort, and an only remedy to all kind of discontent,\nis their sole misery and cause of perdition. As Hermione lamented in\nEuripides, malae mulieres me fecerunt malam. Evil company marred her,\nmay they justly complain, bad companions have been their bane. For,\n[3550]malus malum vult ut sit sui similis; one drunkard in a company,\none thief, one whoremaster, will by his goodwill make all the rest as\nbad as himself,\n[3551]\u2014\u2014\u2014Et si\nNocturnos jures te formidare vapores,\n\nbe of what complexion you will, inclination, love or hate, be it good\nor bad, if you come amongst them, you must do as they do; yea,\n[3552]though it be to the prejudice of your health, you must drink\nvenenum pro vino. And so like grasshoppers, whilst they sing over their\ncups all summer, they starve in winter; and for a little vain merriment\nshall find a sorrowful reckoning in the end.\n\n\nSECT. III. MEMB. I.\n\n_A Consolatory Digression, containing the Remedies of all manner of\nDiscontents_.\n\nBecause in the preceding section I have made mention of good counsel,\ncomfortable speeches, persuasion, how necessarily they are required to\nthe cure of a discontented or troubled mind, how present a remedy they\nyield, and many times a sole sufficient cure of themselves; I have\nthought fit in this following section, a little to digress (if at least\nit be to digress in this subject), to collect and glean a few remedies,\nand comfortable speeches out of our best orators, philosophers,\ndivines, and fathers of the church, tending to this purpose. I confess,\nmany have copiously written of this subject, Plato, Seneca, Plutarch,\nXenophon, Epictetus, Theophrastus, Xenocrates, Grantor, Lucian,\nBoethius: and some of late, Sadoletus, Cardan, Budaeus, Stella,\nPetrarch, Erasmus, besides Austin, Cyprian, Bernard, &c. And they so\nwell, that as Hierome in like case said, si nostrum areret ingenium, de\nillorum posset fontibus irrigari, if our barren wits were dried up,\nthey might be copiously irrigated from those well-springs: and I shall\nbut actum agere; yet because these tracts are not so obvious and\ncommon, I will epitomise, and briefly insert some of their divine\nprecepts, reducing their voluminous and vast treatises to my small\nscale; for it were otherwise impossible to bring so great vessels into\nso little a creek. And although (as Cardan said of his book de consol.)\n[3553]I know beforehand, this tract of mine many will contemn and\nreject; they that are fortunate, happy, and in flourishing estate, have\nno need of such consolatory speeches; they that are miserable and\nunhappy, think them insufficient to ease their grieved minds, and\ncomfort their misery: yet I will go on; for this must needs do some\ngood to such as are happy, to bring them to a moderation, and make them\nreflect and know themselves, by seeing the inconstancy of human\nfelicity, others' misery; and to such as are distressed, if they will\nbut attend and consider of this, it cannot choose but give some content\nand comfort. [3554]'Tis true, no medicine can cure all diseases, some\naffections of the mind are altogether incurable; yet these helps of\nart, physic, and philosophy must not be contemned. Arrianus and\nPlotinus are stiff in the contrary opinion, that such precepts can do\nlittle good. Boethius himself cannot comfort in some cases, they will\nreject such speeches like bread of stones, Insana stultae mentis haec\nsolatia. [3555]\nWords add no courage, which [3556]Catiline once said to his soldiers, a\ncaptain's oration doth not make a coward a valiant man: and as Job\n[3557] feelingly said to his friends, you are but miserable comforters\nall. 'Tis to no purpose in that vulgar phrase to use a company of\nobsolete sentences, and familiar sayings: as [3558]Plinius Secundus,\nbeing now sorrowful and heavy for the departure of his dear friend\nCornelius Rufus, a Roman senator, wrote to his fellow Tiro in like\ncase, adhibe solatia, sed nova aliqua, sed fortia, quae audierim\nnunquam, legerim nunquam: nam quae audivi, quae legi omnia, tanto\ndolore superantur, either say something that I never read nor heard of\nbefore, or else hold thy peace. Most men will here except trivial\nconsolations, ordinary speeches, and known persuasions in this behalf\nwill be of small force; what can any man say that hath not been said?\nTo what end are such paraenetical discourses? you may as soon remove\nMount Caucasus, as alter some men's affections. Yet sure I think they\ncannot choose but do some good, and comfort and ease a little, though\nit be the same again, I will say it, and upon that hope I will\nadventure. [3559]Non meus hic sermo, 'tis not my speech this, but of\nSeneca, Plutarch, Epictetus, Austin, Bernard, Christ and his Apostles.\nIf I make nothing, as [3560]Montaigne said in like case, I will mar\nnothing; 'tis not my doctrine but my study, I hope I shall do nobody\nwrong to speak what I think, and deserve not blame in imparting my\nmind. If it be not for thy ease, it may for mine own; so Tully, Cardan,\nand Boethius wrote de consol. as well to help themselves as others; be\nit as it may I will essay.\nDiscontents and grievances are either general or particular; general\nare wars, plagues, dearths, famine, fires, inundations, unseasonable\nweather, epidemical diseases which afflict whole kingdoms, territories,\ncities; or peculiar to private men, [3561]as cares, crosses, losses,\ndeath of friends, poverty, want, sickness, orbities, injuries, abuses,\n&c. Generally all discontent, [3562]homines quatimur fortunae, salo. No\ncondition free, quisque suos patimur manes. Even in the midst of our\nmirth and jollity, there is some grudging, some complaint; as [3563]he\nsaith, our whole life is a glycypicron, a bitter sweet passion, honey\nand gall mixed together, we are all miserable and discontent, who can\ndeny it? If all, and that it be a common calamity, an inevitable\nnecessity, all distressed, then as Cardan infers, [3564]who art thou\nthat hopest to go free? Why dost thou not grieve thou art a mortal man,\nand not governor of the world? Ferre quam sortem patiuntur omnes, Nemo\nrecuset, [3565]If it be common to all, why should one man be more\ndisquieted than another? If thou alone wert distressed, it were indeed\nmore irksome, and less to be endured; but when the calamity is common,\ncomfort thyself with this, thou hast more fellows, Solamen miseris\nsocios habuisse doloris; 'tis not thy sole case, and why shouldst thou\nbe so impatient? [3566]Aye, but alas we are more miserable than others,\nwhat shall we do? Besides private miseries, we live in perpetual fear\nand danger of common enemies: we have Bellona's whips, and pitiful\noutcries, for epithalamiums; for pleasant music, that fearful noise of\nordnance, drums, and warlike trumpets still sounding in our ears;\ninstead of nuptial torches, we have firing of towns and cities; for\ntriumphs, lamentations; for joy, tears. [3567]So it is, and so it was,\nand so it ever will be. He that refuseth to see and hear, to suffer\nthis, is not fit to live in this world, and knows not the common\ncondition of all men, to whom so long as they live, with a reciprocal\ncourse, joys and sorrows are annexed, and succeed one another. It is\ninevitable, it may not be avoided, and why then shouldst thou be so\nmuch troubled? Grave nihil est homini quod fert necessitas, as\n[3568]Tully deems out of an old poet, that which is necessary cannot be\ngrievous. If it be so, then comfort thyself in this, [3569]that whether\nthou wilt or no, it must be endured: make a virtue of necessity, and\nconform thyself to undergo it. [3570]Si longa est, levis est; si gravis\nest, brevis est. If it be long, 'tis light; if grievous, it cannot\nlast. It will away, dies dolorem minuit, and if nought else, time will\nwear it out; custom will ease it; [3571] oblivion is a common medicine\nfor all losses, injuries, griefs, and detriments whatsoever, [3572]and\nwhen they are once past, this commodity comes of infelicity, it makes\nthe rest of our life sweeter unto us: [3573] Atque haec olim meminisse\njuvabit, recollection of the past is pleasant: the privation and want\nof a thing many times makes it more pleasant and delightsome than\nbefore it was. We must not think the happiest of us all to escape here\nwithout some misfortunes,\n[3574]\u2014\u2014\u2014Usque adeo nulla est sincera voluptas,\nSolicitumque aliquid laetis intervenit.\u2014\u2014\u2014\n\nHeaven and earth are much unlike: [3575]Those heavenly bodies indeed\nare freely carried in their orbs without any impediment or\ninterruption, to continue their course for innumerable ages, and make\ntheir conversions: but men are urged with many difficulties, and have\ndiverse hindrances, oppositions still crossing, interrupting their\nendeavours and desires, and no mortal man is free from this law of\nnature. We must not therefore hope to have all things answer our own\nexpectation, to have a continuance of good success and fortunes,\nFortuna nunquam perpetuo est bona. And as Minutius Felix, the Roman\nconsul, told that insulting Coriolanus, drunk with his good fortunes,\nlook not for that success thou hast hitherto had; [3576]It never yet\nhappened to any man since the beginning of the world, nor ever will, to\nhave all things according to his desire, or to whom fortune was never\nopposite and adverse. Even so it fell out to him as he foretold. And so\nto others, even to that happiness of Augustus; though he were Jupiter's\nalmoner, Pluto's treasurer, Neptune's admiral, it could not secure him.\nSuch was Alcibiades's fortune, Narsetes, that great Gonsalvus, and most\nfamous men's, that as [3577]Jovius concludes, it is almost fatal to\ngreat princes, through their own default or otherwise circumvented with\nenvy and malice, to lose their honours, and die contumeliously. 'Tis\nso, still hath been, and ever will be, Nihil est ab omni parte beatum,\nThere's no perfection is so absolute,\nThat some impurity doth not pollute.\n\nWhatsoever is under the moon is subject to corruption, alteration; and\nso long as thou livest upon earth look not for other. [3578]Thou shalt\nnot here find peaceable and cheerful days, quiet times, but rather\nclouds, storms, calumnies, such is our fate. And as those errant\nplanets in their distinct orbs have their several motions, sometimes\ndirect, stationary, retrograde, in apogee, perigee, oriental,\noccidental, combust, feral, free, and as our astrologers will, have\ntheir fortitudes and debilities, by reason of those good and bad\nirradiations, conferred to each other's site in the heavens, in their\nterms, houses, case, detriments, &c. So we rise and fall in this world,\nebb and flow, in and out, reared and dejected, lead a troublesome life,\nsubject to many accidents and casualties of fortunes, variety of\npassions, infirmities as well from ourselves as others.\nYea, but thou thinkest thou art more miserable than the rest, other men\nare happy but in respect of thee, their miseries are but flea-bitings\nto thine, thou alone art unhappy, none so bad as thyself. Yet if, as\nSocrates said, [3579]All men in the world should come and bring their\ngrievances together, of body, mind, fortune, sores, ulcers, madness,\nepilepsies, agues, and all those common calamities of beggary, want,\nservitude, imprisonment, and lay them on a heap to be equally divided,\nwouldst thou share alike, and take thy portion? or be as thou art?\nWithout question thou wouldst be as thou art. If some Jupiter should\nsay, to give us all content,\n[3580]Jam faciam quod vultis; eris tu, qui modo miles,\nMercator; tu consultus modo, rusticus; hinc vos,\nVos hinc mutatis discedite partibus; eia\nQuid slatis? nolint.\n\nWell be't so then; you master soldier\nShall be a merchant; you sir lawyer\nA country gentlemen; go you to this,\nThat side you; why stand ye? it's well as 'tis.\n\n[3581]Every man knows his own, but not others' defects and miseries;\nand 'tis the nature of all men still to reflect upon themselves, their\nown misfortunes, not to examine or consider other men's, not to compare\nthemselves with others: To recount their miseries, but not their good\ngifts, fortunes, benefits, which they have, or ruminate on their\nadversity, but not once to think on their prosperity, not what they\nhave, but what they want: to look still on them that go before, but not\non those infinite numbers that come after. [3582]Whereas many a man\nwould think himself in heaven, a pretty prince, if he had but the least\npart of that fortune which thou so much repinest at, abhorrest and\naccountest a most vile and wretched estate. How many thousands want\nthat which thou hast? how many myriads of poor slaves, captives, of\nsuch as work day and night in coal-pits, tin-mines, with sore toil to\nmaintain a poor living, of such as labour in body and mind, live in\nextreme anguish, and pain, all which thou art free from? O fortunatos\nnimium bona si sua norint: Thou art most happy if thou couldst be\ncontent, and acknowledge thy happiness; [3583]Rem carendo, non fruendo\ncognoscimus, when thou shalt hereafter come to want that which thou now\nloathest, abhorrest, and art weary of, and tired with, when 'tis past\nthou wilt say thou wert most happy: and after a little miss, wish with\nall thine heart thou hadst the same content again, mightst lead but\nsuch a life, a world for such a life: the remembrance of it is\npleasant. Be silent then, [3584]rest satisfied, desine, intuensque in\naliorum infortunia solare mentem, comfort thyself with other men's\nmisfortunes, and as the mouldwarp in Aesop told the fox, complaining\nfor want of a tail, and the rest of his companions, tacete, quando me\nocculis captum videtis, you complain of toys, but I am blind, be quiet.\nI say to thee be thou satisfied. It is [3585]recorded of the hares,\nthat with a general consent they went to drown themselves, out of a\nfeeling of their misery; but when they saw a company of frogs more\nfearful than they were, they began to take courage, and comfort again.\nCompare thine estate with others. Similes aliorum respice casus, mitius\nista feres. Be content and rest satisfied, for thou art well in respect\nto others: be thankful for that thou hast, that God hath done for thee,\nhe hath not made thee a monster, a beast, a base creature, as he might,\nbut a man, a Christian, such a man; consider aright of it, thou art\nfull well as thou art. [3586]Quicquid vult habere nemo potest, no man\ncan have what he will, Illud potest nolle quod non habet, he may choose\nwhether he will desire that which he hath not. Thy lot is fallen, make\nthe best of it. [3587]If we should all sleep at all times, (as Endymion\nis said to have done) who then were happier than his fellow? Our life\nis but short, a very dream, and while we look about [3588]immortalitas\nadest, eternity is at hand: [3589]Our life is a pilgrimage on earth,\nwhich wise men pass with great alacrity. If thou be in woe, sorrow,\nwant, distress, in pain, or sickness, think of that of our apostle, God\nchastiseth them whom he loveth: they that sow in tears, shall reap in\njoy, Psal. cxxvi. 6. As the furnace proveth the potter's vessel, so\ndoth temptation try men's thoughts, Eccl. xxv. 5, 'tis for [3590]thy\ngood, Periisses nisi periisses: hadst thou not been so visited, thou\nhadst been utterly undone: as gold in the fire, so men are tried in\nadversity. Tribulatio ditut: and which Camerarius hath well shadowed in\nan emblem of a thresher and corn,\nSi tritura absit paleis sunt abdita grana,\nNos crux mundanis separat a paleis:\n\nAs threshing separates from straw the corn,\nBy crosses from the world's chaff are we born.\n\n'Tis the very same which [3591]Chrysostom comments, hom. 2. in 3 Mat.\nCorn is not separated but by threshing, nor men from worldly\nimpediments but by tribulation. 'Tis that which [3592]Cyprian\ningeminates, Ser. 4. de immort. 'Tis that which [3593]Hierom, which all\nthe fathers inculcate, so we are catechised for eternity. 'Tis that\nwhich the proverb insinuates. Nocumentum documentum; 'tis that which\nall the world rings in our ears. Deus unicum habet filium sine peccato,\nnullum sine flagello: God, saith [3594]Austin, hath one son without\nsin, none without correction. [3595]An expert seaman is tried in a\ntempest, a runner in a race, a captain in a battle, a valiant man in\nadversity, a Christian in tentation and misery. Basil, hom. 8. We are\nsent as so many soldiers into this world, to strive with it, the flesh,\nthe devil; our life is a warfare, and who knows it not? [3596]Non est\nad astra mollis e terris via: [3597]and therefore peradventure this\nworld here is made troublesome unto us, that, as Gregory notes, we\nshould not be delighted by the way, and forget whither we are going.\n[3598]Ite nunc fortes, ubi celsa magni\nDucit exempli via, cur inertis\nTerga nudatis? superata tellus\n\nSidera donat.\n\nGo on then merrily to heaven. If the way be troublesome, and you in\nmisery, in many grievances: on the other side you have many pleasant\nsports, objects, sweet smells, delightsome tastes, music, meats, herbs,\nflowers, &c. to recreate your senses. Or put case thou art now forsaken\nof the world, dejected, contemned, yet comfort thyself, as it was said\nto Agar in the wilderness, [3599]God sees thee, he takes notice of\nthee: there is a God above that can vindicate thy cause, that can\nrelieve thee. And surely [3600]Seneca thinks he takes delight in seeing\nthee. The gods are well pleased when they see great men contending with\nadversity, as we are to see men fight, or a man with a beast. But these\nare toys in respect, [3601] Behold, saith he, a spectacle worthy of\nGod; a good man contented with his estate. A tyrant is the best\nsacrifice to Jupiter, as the ancients held, and his best object a\ncontented mind. For thy part then rest satisfied, cast all thy care on\nhim, thy burthen on him, [3602]rely on him, trust on him, and he shall\nnourish thee, care for thee, give thee thine heart's desire; say with\nDavid, God is our hope and strength, in troubles ready to be found,\nPsal. xlvi. 1. for they that trust in the Lord shall be as Mount Zion,\nwhich cannot be removed, Psal. cxxiv. 1. 2. as the mountains are about\nJerusalem, so is the Lord about his people, from henceforth and for\never.\n\nMEMB. II.\n\n_Deformity of body, sickness, baseness of birth, peculiar discontents_.\n\nParticular discontents and grievances, are either of body, mind, or\nfortune, which as they wound the soul of man, produce this melancholy,\nand many great inconveniences, by that antidote of good counsel and\npersuasion may be eased or expelled. Deformities and imperfections of\nour bodies, as lameness, crookedness, deafness, blindness, be they\ninnate or accidental, torture many men: yet this may comfort them, that\nthose imperfections of the body do not a whit blemish the soul, or\nhinder the operations of it, but rather help and much increase it. Thou\nart lame of body, deformed to the eye, yet this hinders not but that\nthou mayst be a good, a wise, upright, honest man. [3603]Seldom, saith\nPlutarch, honesty and beauty dwell together, and oftentimes under a\nthreadbare coat lies an excellent understanding, saepe sub attrita\nlatitat sapientia veste. [3604]Cornelius Mussus, that famous preacher\nin Italy, when he came first into the pulpit in Venice, was so much\ncontemned by reason of his outside, a little lean, poor, dejected\nperson, [3605]they were all ready to leave the church; but when they\nheard his voice they did admire him, and happy was that senator could\nenjoy his company, or invite him first to his house. A silly fellow to\nlook to, may have more wit, learning, honesty, than he that struts it\nout Ampullis jactans, &c. grandia gradiens, and is admired in the\nworld's opinion: Vilis saepe cadus nobile nectar habet, the best wine\ncomes out of an old vessel. How many deformed princes, kings, emperors,\ncould I reckon up, philosophers, orators? Hannibal had but one eye,\nAppius Claudius, Timoleon, blind, Muleasse, king of Tunis, John, king\nof Bohemia, and Tiresias the prophet. [3606]The night hath his\npleasure; and for the loss of that one sense such men are commonly\nrecompensed in the rest; they have excellent memories, other good\nparts, music, and many recreations; much happiness, great wisdom, as\nTully well discourseth in his [3607] Tusculan questions: Homer was\nblind, yet who (saith he) made more accurate, lively, or better\ndescriptions, with both his eyes? Democritus was blind, yet as Laertius\nwrites of him, he saw more than all Greece besides, as [3608]Plato\nconcludes, Tum sane mentis oculus acute incipit cernere, quum primum\ncorporis oculus deflorescit, when our bodily eyes are at worst,\ngenerally the eyes of our soul see best. Some philosophers and divines\nhave evirated themselves, and put out their eyes voluntarily, the\nbetter to contemplate. Angelus Politianus had a tetter in his nose\ncontinually running, fulsome in company, yet no man so eloquent and\npleasing in his works. Aesop was crooked, Socrates purblind,\nlong-legged, hairy; Democritus withered, Seneca lean and harsh, ugly to\nbehold, yet show me so many flourishing wits, such divine spirits:\nHorace a little blear-eyed contemptible fellow, yet who so sententious\nand wise? Marcilius Picinus, Faber Stapulensis, a couple of dwarfs,\n[3609]Melancthon a short hard-favoured man, parvus erat, sed magnus\nerat, &c., yet of incomparable parts all three. [3610]Ignatius Loyola\nthe founder of the Jesuits, by reason of a hurt he received in his leg,\nat the siege of Pampeluna, the chief town of Navarre in Spain, unfit\nfor wars and less serviceable at court, upon that accident betook\nhimself to his beads, and by those means got more honour than ever he\nshould have done with the use of his limbs, and properness of person:\n[3611]Vulnus non penetrat animum, a wound hurts not the soul. Galba the\nemperor was crook-backed, Epictetus lame: that great Alexander a little\nman of stature, [3612]Augustus Caesar of the same pitch: Agesilaus\ndespicabili forma; Boccharis a most deformed prince as ever Egypt had,\nyet as [3613]Diodorus Siculus records of him, in wisdom and knowledge\nfar beyond his predecessors. _A. Dom._ 1306. [3614] Uladeslaus\nCubitalis that pigmy king of Poland reigned and fought more victorious\nbattles than any of his long-shanked predecessors. Nullam virtus\nrespuit staturam, virtue refuseth no stature, and commonly your great\nvast bodies, and fine features, are sottish, dull, and leaden spirits.\nWhat's in them? [3615]Quid nisi pondus iners stolidaeque ferocia\nmemtis, What in Osus and Ephialtes (Neptune's sons in Homer), nine\nacres long?\n[3616]Qui ut magnus Orion,\nCum pedes incedit, medii per maxima Nerei\nStagna, viam findens humero supereminet undas.\n\nLike tall Orion stalking o'er the flood:\nWhen with his brawny breast he cuts the waves,\nHis shoulder scarce the topmost billow laves.\n\nWhat in Maximinus, Ajax, Caligula, and the rest of those great\nZanzummins, or gigantical Anakims, heavy, vast, barbarous lubbers?\n[3617]\u2014\u2014\u2014si membra tibi dant grandia Parcae,\nMentis eges?\n\nTheir body, saith [3618]Lemnius, is a burden to them, and their spirits\nnot so lively, nor they so erect and merry: Non est in magno corpore\nmica salis: a little diamond is more worth than a rocky mountain: which\nmade Alexander Aphrodiseus positively conclude, The lesser, the\n[3619]wiser, because the soul was more contracted in such a body. Let\nBodine in his 5. c. method, hist. plead the rest; the lesser they are,\nas in Asia, Greece, they have generally the finest wits. And for bodily\nstature which some so much admire, and goodly presence, 'tis true, to\nsay the best of them, great men are proper, and tall, I grant,\u2014caput\ninter nubila condunt, (hide their heads in the clouds); but belli\npusilli little men are pretty: Sed si bellus homo est Cotta, pusillus\nhomo est. Sickness, diseases, trouble many, but without a cause;\n[3620]It may be 'tis for the good of their souls: Pars fati fuit, the\nflesh rebels against the spirit; that which hurts the one, must needs\nhelp the other. Sickness is the mother of modesty, putteth us in mind\nof our mortality; and when we are in the full career of worldly pomp\nand jollity, she pulleth us by the ear, and maketh us know ourselves.\n[3621]Pliny calls it, the sum of philosophy, If we could but perform\nthat in our health, which we promise in our sickness. Quum infirmi\nsumus, optimi sumus; [3622]for what sick man (as [3623] Secundus\nexpostulates with Rufus) was ever lascivious, covetous, or ambitious?\nhe envies no man, admires no man, flatters no man, despiseth no man,\nlistens not after lies and tales, &c. And were it not for such gentle\nremembrances, men would have no moderation of themselves, they would be\nworse than tigers, wolves, and lions: who should keep them in awe?\nprinces, masters, parents, magistrates, judges, friends, enemies, fair\nor foul means cannot contain us, but a little sickness, (as\n[3624]Chrysostom observes) will correct and amend us. And therefore\nwith good discretion, [3625]Jovianus Pontanus caused this short\nsentence to be engraven on his tomb in Naples: Labour, sorrow, grief,\nsickness, want and woe, to serve proud masters, bear that superstitious\nyoke, and bury your clearest friends, &c., are the sauces of our life.\nIf thy disease be continuate and painful to thee, it will not surely\nlast: and a light affliction, which is but for a moment, causeth unto\nus a far more excellent and eternal weight of glory, 2 Cor. iv. 17.\nbear it with patience; women endure much sorrow in childbed, and yet\nthey will not contain; and those that are barren, wish for this pain;\nbe courageous, [3626]there is as much valour to be shown in thy bed, as\nin an army, or at a sea fight: aut vincetur, aut vincet, thou shalt be\nrid at last. In the mean time, let it take its course, thy mind is not\nany way disabled. Bilibaldus Pirkimerus, senator to Charles the Fifth,\nruled all Germany, lying most part of his days sick of the gout upon\nhis bed. The more violent thy torture is, the less it will continue:\nand though it be severe and hideous for the time, comfort thyself as\nmartyrs do, with honour and immortality. [3627]That famous philosopher\nEpicurus, being in as miserable pain of stone and colic, as a man might\nendure, solaced himself with a conceit of immortality; the joy of his\nsoul for his rare inventions, repelled the pain of his bodily torments.\nBaseness of birth is a great disparagement to some men, especially if\nthey be wealthy, bear office, and come to promotion in a commonwealth;\nthen (as [3628]he observes) if their birth be not answerable to their\ncalling, and to their fellows, they are much abashed and ashamed of\nthemselves. Some scorn their own father and mother, deny brothers and\nsisters, with the rest of their kindred and friends, and will not\nsuffer them to come near them, when they are in their pomp, accounting\nit a scandal to their greatness to have such beggarly beginnings. Simon\nin Lucian, having now got a little wealth, changed his name from Simon\nto Simonides, for that there were so many beggars of his kin, and set\nthe house on fire where he was born, because no body should point at\nit. Others buy titles, coats of arms, and by all means screw themselves\ninto ancient families, falsifying pedigrees, usurping scutcheons, and\nall because they would not seem to be base. The reason is, for that\nthis gentility is so much admired by a company of outsides, and such\nhonour attributed unto it, as amongst [3629]Germans, Frenchmen, and\nVenetians, the gentry scorn the commonalty, and will not suffer them to\nmatch with them; they depress, and make them as so many asses, to carry\nburdens. In our ordinary talk and fallings out, the most opprobrious\nand scurrile name we can fasten upon a man, or first give, is to call\nhim base rogue, beggarly rascal, and the like: Whereas in my judgment,\nthis ought of all other grievances to trouble men least. Of all\nvanities and fopperies, to brag of gentility is the greatest; for what\nis it they crack so much of, and challenge such superiority, as if they\nwere demigods? Birth? Tantane vos generis tenuit fiducia vestri?\n[3630]It is non ens, a mere flash, a ceremony, a toy, a thing of\nnought. Consider the beginning, present estate, progress, ending of\ngentry, and then tell me what it is. [3631]Oppression, fraud, cozening,\nusury, knavery, bawdry, murder, and tyranny, are the beginning of many\nancient families: [3632]one hath been a bloodsucker, a parricide, the\ndeath of many a silly soul in some unjust quarrels, seditions, made\nmany an orphan and poor widow, and for that he is made a lord or an\nearl, and his posterity gentlemen for ever after. Another hath been a\nbawd, a pander to some great men, a parasite, a slave,\n[3633]prostituted himself, his wife, daughter, to some lascivious\nprince, and for that he is exalted. Tiberius preferred many to honours\nin his time, because they were famous whoremasters and sturdy drinkers;\nmany come into this parchment-row (so [3634]one calls it) by flattery\nor cozening; search your old families, and you shall scarce find of a\nmultitude (as Aeneas Sylvius observes) qui sceleratum non habent ortum,\nthat have not a wicked beginning; aut qui vi et dolo eo fastigii non\nascendunt, as that plebeian in [3635]Machiavel in a set oration proved\nto his fellows, that do not rise by knavery, force, foolery, villainy,\nor such indirect means. They are commonly able that are wealthy; virtue\nand riches seldom settle on one man: who then sees not the beginning of\nnobility? spoils enrich one, usury another, treason a third, witchcraft\na fourth, flattery a fifth, lying, stealing, bearing false witness a\nsixth, adultery the seventh, &c. One makes a fool of himself to make\nhis lord merry, another dandles my young master, bestows a little nag\non him, a third marries a cracked piece, &c. Now may it please your\ngood worship, your lordship, who was the first founder of your family?\nThe poet answers, [3636]Aut Pastor fuit, aut illud quod dicere nolo.\nAre he or you the better gentleman? If he, then we have traced him to\nhis form. If you, what is it of which thou boastest so much? That thou\nart his son. It may be his heir, his reputed son, and yet indeed a\npriest or a serving man may be the true father of him; but we will not\ncontrovert that now; married women are all honest; thou art his son's\nson's son, begotten and born infra quatuor maria, &c. Thy great great\ngreat grandfather was a rich citizen, and then in all likelihood a\nusurer, a lawyer, and then a\u2014a courtier, and then a\u2014a country\ngentleman, and then he scraped it out of sheep, &c. And you are the\nheir of all his virtues, fortunes, titles; so then, what is your\ngentry, but as Hierom saith, Opes antiquae, inveteratae divitiae,\nancient wealth? that is the definition of gentility. The father goes\noften to the devil, to make his son a gentleman. For the present, what\nis it? It began (saith [3637]Agrippa) with strong impiety, with\ntyranny, oppression, &c. and so it is maintained: wealth began it (no\nmatter how got), wealth continueth and increaseth it. Those Roman\nknights were so called, if they could dispend per annum so much.\n[3638]In the kingdom of Naples and France, he that buys such lands,\nbuys the honour, title, barony, together with it; and they that can\ndispend so much amongst us, must be called to bear office, to be\nknights, or fine for it, as one observes, [3639]nobiliorum ex censu\njudicant, our nobles are measured by their means. And what now is the\nobject of honour? What maintains our gentry but wealth? [3640]Nobilitas\nsine re projecta vilior alga. Without means gentry is naught worth,\nnothing so contemptible and base. [3641]Disputare de nobilitate\ngeneris, sine divitiis, est disputare de nobilitate stercoris, saith\nNevisanus the lawyer, to dispute of gentry without wealth, is (saving\nyour reverence) to discuss the original of a merd. So that it is wealth\nalone that denominates, money which maintains it, gives esse to it, for\nwhich every man may have it. And what is their ordinary exercise?\n[3642]sit to eat, drink, lie down to sleep, and rise to play: wherein\nlies their worth and sufficiency? in a few coats of arms, eagles,\nlions, serpents, bears, tigers, dogs, crosses, bends, fesses, &c., and\nsuch like baubles, which they commonly set up in their galleries,\nporches, windows, on bowls, platters, coaches, in tombs, churches,\nmen's sleeves, &c. [3643]If he can hawk and hunt, ride a horse, play at\ncards and dice, swagger, drink, swear, take tobacco with a grace, sing,\ndance, wear his clothes in fashion, court and please his mistress, talk\nbig fustian, [3644]insult, scorn, strut, contemn others, and use a\nlittle mimical and apish compliment above the rest, he is a complete,\n(Egregiam vero laudem) a well-qualified gentleman; these are most of\ntheir employments, this their greatest commendation. What is gentry,\nthis parchment nobility then, but as [3645] Agrippa defines it, a\nsanctuary of knavery and naughtiness, a cloak for wickedness and\nexecrable vices, of pride, fraud, contempt, boasting, oppression,\ndissimulation, lust, gluttony, malice, fornication, adultery,\nignorance, impiety? A nobleman therefore in some likelihood, as he\nconcludes, is an atheist, an oppressor, an epicure, a [3646]gull, a\ndizzard, an illiterate idiot, an outside, a glowworm, a proud fool, an\narrant ass, Ventris et inguinis mancipium, a slave to his lust and\nbelly, solaque libidine fortis. And as Salvianus observed of his\ncountrymen the Aquitanes in France, sicut titulis primi fuere, sic et\nvitiis (as they were the first in rank so also in rottenness); and\nCabinet du Roy, their own writer, distinctly of the rest. The nobles of\nBerry are most part lechers, they of Touraine thieves, they of Narbonne\ncovetous, they of Guienne coiners, they of Provence atheists, they of\nRheims superstitious, they of Lyons treacherous, of Normandy proud, of\nPicardy insolent, &c. We may generally conclude, the greater men, the\nmore vicious. In fine, as [3647]Aeneas Sylvius adds, they are most part\nmiserable, sottish, and filthy fellows, like the walls of their houses,\nfair without, foul within. What dost thou vaunt of now? [3648]What dost\nthou gape and wonder at? admire him for his brave apparel, horses,\ndogs, fine houses, manors, orchards, gardens, walks? Why? a fool may be\npossessor of this as well as he; and he that accounts him a better man,\na nobleman for having of it, he is a fool himself. Now go and brag of\nthy gentility. This is it belike which makes the [3649]Turks at this\nday scorn nobility, and all those huffing bombast titles, which so much\nelevate their poles: except it be such as have got it at first,\nmaintain it by some supereminent quality, or excellent worth. And for\nthis cause, the Ragusian commonwealth, Switzers, and the united\nprovinces, in all their aristocracies, or democratical monarchies, (if\nI may so call them,) exclude all these degrees of hereditary honours,\nand will admit of none to bear office, but such as are learned, like\nthose Athenian Areopagites, wise, discreet, and well brought up. The\n[3650]Chinese observe the same customs, no man amongst them noble by\nbirth; out of their philosophers and doctors they choose magistrates:\ntheir politic nobles are taken from such as be moraliter nobiles\nvirtuous noble; nobilitas ut olim ab officio, non a natura, as in\nIsrael of old, and their office was to defend and govern their country\nin war and peace, not to hawk, hunt, eat, drink, game alone, as too\nmany do. Their Loysii, Mandarini, literati, licentiati, and such as\nhave raised themselves by their worth, are their noblemen only, though\nfit to govern a state: and why then should any that is otherwise of\nworth be ashamed of his birth? why should not he be as much respected\nthat leaves a noble posterity, as he that hath had noble ancestors? nay\nwhy not more? for plures solem orientem we adore the sun rising most\npart; and how much better is it to say, Ego meis majoribus virtute\npraeluxi, (I have outshone my ancestors in virtues), to boast himself\nof his virtues, than of his birth? Cathesbeius, sultan of Egypt and\nSyria, was by his condition a slave, but for worth, valour, and manhood\nsecond to no king, and for that cause (as, [3651]Jovius writes) elected\nemperor of the Mamelukes. That poor Spanish Pizarro for his valour made\nby Charles the fifth marquess of Anatillo; the Turkey Pashas are all\nsuch. Pertinax, Philippus Arabs, Maximinus, Probus, Aurelius, &c., from\ncommon soldiers, became emperors, Cato, Cincinnatus, &c. consuls. Pius\nSecundus, Sixtus Quintus, Johan, Secundus, Nicholas Quintus, &c. popes.\nSocrates, Virgil, Horace, libertino parte natus. [3652]The kings of\nDenmark fetch their pedigree, as some say, from one Ulfo, that was the\nson of a bear. [3653]E tenui casa saepe vir magnus exit, many a worthy\nman comes out of a poor cottage. Hercules, Romulus, Alexander (by\nOlympia's confession), Themistocles, Jugurtha, King Arthur, William the\nConqueror, Homer, Demosthenes, P. Lumbard, P. Comestor, Bartholus,\nAdrian the fourth Pope, &c., bastards; and almost in every kingdom, the\nmost ancient families have been at first princes' bastards: their\nworthiest captains, best wits, greatest scholars, bravest spirits in\nall our annals, have been base. [3654]Cardan, in his subtleties, gives\na reason why they are most part better able than others in body and\nmind, and so, per consequens, more fortunate. Castruccius Castrucanus,\na poor child, found in the field, exposed to misery, became prince of\nLucca and Senes in Italy, a most complete soldier and worthy captain;\nMachiavel compares him to Scipio or Alexander. And 'tis a wonderful\nthing ([3655] saith he) to him that shall consider of it, that all\nthose, or the greatest part of them, that have done the bravest\nexploits here upon earth, and excelled the rest of the nobles of their\ntime, have been still born in some abject, obscure place, or of base\nand obscure abject parents. A most memorable observation,\n[3656]Scaliger accounts it, et non praetereundum, maximorum virorum\nplerosque patres ignoratos, matres impudicas fuisse. [3657]I could\nrecite a great catalogue of them, every kingdom, every province will\nyield innumerable examples: and why then should baseness of birth be\nobjected to any man? Who thinks worse of Tully for being arpinas, an\nupstart? Or Agathocles, that Silician king, for being a potter's son?\nIphicrates and Marius were meanly born. What wise man thinks better of\nany person for his nobility? as he said in [3658]Machiavel, omnes eodem\npatre nati, Adam's sons, conceived all and born in sin, &c. We are by\nnature all as one, all alike, if you see us naked; let us wear theirs\nand they our clothes, and what is the difference? To speak truth, as\n[3659]Bale did of P. Schalichius, I more esteem thy worth, learning,\nhonesty, than thy nobility; honour thee more that thou art a writer, a\ndoctor of divinity, than Earl of the Huns, Baron of Skradine, or hast\ntitle to such and such provinces, &c. Thou art more fortunate and great\n(so [3660]Jovius writes to Cosmo de Medici, then Duke of Florence) for\nthy virtues, than for thy lovely wife, and happy children, friends,\nfortunes, or great duchy of Tuscany. So I account thee; and who doth\nnot so indeed? [3661]Abdolominus was a gardener, and yet by Alexander\nfor his virtues made King of Syria. How much better is it to be born of\nmean parentage, and to excel in worth, to be morally noble, which is\npreferred before that natural nobility, by divines, philosophers, and\n[3662]politicians, to be learned, honest, discreet, well-qualified, to\nbe fit for any manner of employment, in country and commonwealth, war\nand peace, than to be Degeneres Neoptolemi, as many brave nobles are,\nonly wise because rich, otherwise idiots, illiterate, unfit for any\nmanner of service? [3663] Udalricus, Earl of Cilia, upbraided John\nHuniades with the baseness of his birth, but he replied, in te\nCiliensis comitatus turpiter extinguitur, in me gloriose Bistricensis\nexoritur, thine earldom is consumed with riot, mine begins with honour\nand renown. Thou hast had so many noble ancestors; what is that to\nthee? Vix ea nostra voco, [3664]when thou art a dizzard thyself: quod\nprodest, Pontice, longo stemmate censeri? &c. I conclude, hast thou a\nsound body, and a good soul, good bringing up? Art thou virtuous,\nhonest, learned, well-qualified, religious, are thy conditions\ngood?\u2014thou art a true nobleman, perfectly noble, although born of\nThersites\u2014dum modo tu sis\u2014Aeacidae similis, non natus, sed factus,\nnoble \u03ba\u03b1\u03c4' \u1f10\u03be\u03bf\u03c7\u03ae\u03bd, [3665]for neither sword, nor fire, nor water, nor\nsickness, nor outward violence, nor the devil himself can take thy good\nparts from thee. Be not ashamed of thy birth then, thou art a gentleman\nall the world over, and shalt be honoured, when as he, strip him of his\nfine clothes, [3666]dispossess him of his wealth, is a funge (which\n[3667] Polynices in his banishment found true by experience, gentry was\nnot esteemed) like a piece of coin in another country, that no man will\ntake, and shall be contemned. Once more, though thou be a barbarian,\nborn at Tontonteac, a villain, a slave, a Saldanian Negro, or a rude\nVirginian in Dasamonquepec, he a French monsieur, a Spanish don, a\nsignor of Italy, I care not how descended, of what family, of what\norder, baron, count, prince, if thou be well qualified, and he not, but\na degenerate Neoptolemus, I tell thee in a word, thou art a man, and he\nis a beast.\nLet no terrae filius, or upstart, insult at this which I have said, no\nworthy gentleman take offence. I speak it not to detract from such as\nare well deserving, truly virtuous and noble: I do much respect and\nhonour true gentry and nobility; I was born of worshipful parents\nmyself, in an ancient family, but I am a younger brother, it concerns\nme not: or had I been some great heir, richly endowed, so minded as I\nam, I should not have been elevated at all, but so esteemed of it, as\nof all other human happiness, honours, &c., they have their period, are\nbrittle and inconstant. As [3668] he said of that great river Danube,\nit riseth from a small fountain, a little brook at first, sometimes\nbroad, sometimes narrow, now slow, then swift, increased at last to an\nincredible greatness by the confluence of sixty navigable rivers, it\nvanisheth in conclusion, loseth his name, and is suddenly swallowed up\nof the Euxine sea: I may say of our greatest families, they were mean\nat first, augmented by rich marriages, purchases, offices, they\ncontinue for some ages, with some little alteration of circumstances,\nfortunes, places, &c., by some prodigal son, for some default, or for\nwant of issue they are defaced in an instant, and their memory blotted\nout.\nSo much in the mean time I do attribute to Gentility, that if he be\nwell-descended, of worshipful or noble parentage, he will express it in\nhis conditions,\n[3669]\u2014\u2014\u2014nec enim feroces\nProgenerant aquilae columbas.\n\nAnd although the nobility of our times be much like our coins, more in\nnumber and value, but less in weight and goodness, with finer stamps,\ncuts, or outsides than of old; yet if he retain those ancient\ncharacters of true gentry, he will be more affable, courteous, gently\ndisposed, of fairer carriage, better temper, or a more magnanimous,\nheroical, and generous spirit, than that vulgus hominum, those ordinary\nboors and peasants, qui adeo improbi, agrestes, et inculti plerumque\nsunt, ne dicam maliciosi, ut nemini ullum humanitatis officium\npraestent, ne ipsi Deo si advenerit, as [3670]one observes of them, a\nrude, brutish, uncivil, wild, a currish generation, cruel and\nmalicious, incapable of discipline, and such as have scarce common\nsense. And it may be generally spoken of all, which [3671] Lemnius the\nphysician said of his travel into England, the common people were\nsilly, sullen, dogged clowns, sed mitior nobilitas, ad omne humanitatis\nofficium paratissima, the gentlemen were courteous and civil. If it so\nfall out (as often it doth) that such peasants are preferred by reason\nof their wealth, chance, error, &c., or otherwise, yet as the cat in\nthe fable, when she was turned to a fair maid, would play with mice; a\ncur will be a cur, a clown will be a clown, he will likely savour of\nthe stock whence he came, and that innate rusticity can hardly be\nshaken off.\n[3672]Licet superbus ambulet pecunia,\nFortuna non mutat genus.\n\nAnd though by their education such men may be better qualified, and\nmore refined; yet there be many symptoms by which they may likely be\ndescried, an affected fantastical carriage, a tailor-like spruceness, a\npeculiar garb in all their proceedings; choicer than ordinary in his\ndiet, and as [3673] Hierome well describes such a one to his Nepotian;\nAn upstart born in a base cottage, that scarce at first had coarse\nbread to fill his hungry guts, must now feed on kickshaws and made\ndishes, will have all variety of flesh and fish, the best oysters, &c.\nA beggar's brat will be commonly more scornful, imperious, insulting,\ninsolent, than another man of his rank: Nothing so intolerable as a\nfortunate fool, as [3674]Tully found out long since out of his\nexperience; Asperius nihil est humili cum surgit in altum, set a beggar\non horseback, and he will ride a gallop, a gallop, &c.\n[3675]\u2014\u2014\u2014desaevit in omnes\nDum se posse putat, nec bellua saevior ulla est,\nQuam servi rabies in libera colla furentis;\n\nhe forgets what he was, domineers, &c., and many such other symptoms he\nhath, by which you may know him from a true gentleman. Many errors and\nobliquities are on both sides, noble, ignoble, factis, natis; yet still\nin all callings, as some degenerate, some are well deserving, and most\nworthy of their honours. And as Busbequius said of Suleiman the\nMagnificent, he was tanto dignus imperio, worthy of that great empire.\nMany meanly descended are most worthy of their honour, politice\nnobiles, and well deserve it. Many of our nobility so born (which one\nsaid of Hephaestion, Ptolemeus, Seleucus, Antigonus, &c., and the rest\nof Alexander's followers, they were all worthy to be monarchs and\ngenerals of armies) deserve to be princes. And I am so far forth of\n[3676]Sesellius's mind, that they ought to be preferred (if capable)\nbefore others, as being nobly born, ingenuously brought up, and from\ntheir infancy trained to all manner of civility. For learning and\nvirtue in a nobleman is more eminent, and, as a jewel set in gold is\nmore precious, and much to be respected, such a man deserves better\nthan others, and is as great an honour to his family as his noble\nfamily to him. In a word, many noblemen are an ornament to their order:\nmany poor men's sons are singularly well endowed, most eminent, and\nwell deserving for their worth, wisdom, learning, virtue, valour,\nintegrity; excellent members and pillars of a commonwealth. And\ntherefore to conclude that which I first intended, to be base by birth,\nmeanly born is no such disparagement. Et sic demonstratur, quod erat\ndemonstrandum.\n\nMEMB. III.\n\n_Against Poverty and Want, with such other Adversities_.\n\nOne of the greatest miseries that can befall a man, in the world's\nesteem, is poverty or want, which makes men steal, bear false witness,\nswear, forswear, contend, murder and rebel, which breaketh sleep, and\ncauseth death itself. \u03bf\u1f50\u03b4\u1f72\u03bd \u03c0\u03b5\u03bd\u03af\u03b1\u03c2 \u03b2\u03b1\u03c1\u03cd\u03c4\u03b5\u03c1\u03bf\u03bd \u1f10\u03c3\u03c4\u1f76 \u03c6\u03bf\u03c1\u03c4\u03af\u03bf\u03bd, no burden\n(saith [3677]Menander) so intolerable as poverty: it makes men\ndesperate, it erects and dejects, census honores, census amicitias;\nmoney makes, but poverty mars, &c. and all this in the world's esteem:\nyet if considered aright, it is a great blessing in itself, a happy\nestate, and yields no cause of discontent, or that men should therefore\naccount themselves vile, hated of God, forsaken, miserable,\nunfortunate. Christ himself was poor, born in a manger, and had not a\nhouse to hide his head in all his life, [3678]lest any man should make\npoverty a judgment of God, or an odious estate. And as he was himself,\nso he informed his Apostles and Disciples, they were all poor, Prophets\npoor, Apostles poor, (Act. iii. Silver and gold have I none.) As\nsorrowing (saith Paul) and yet always rejoicing; as having nothing, and\nyet possessing all things, 1 Cor. vi. 10. Your great Philosophers have\nbeen voluntarily poor, not only Christians, but many others. Crates\nThebanus was adored for a God in Athens, [3679]a nobleman by birth,\nmany servants he had, an honourable attendance, much wealth, many\nmanors, fine apparel; but when he saw this, that all the wealth of the\nworld was but brittle, uncertain and no whit availing to live well, he\nflung his burden into the sea, and renounced his estate. Those Curii\nand Fabricii will be ever renowned for contempt of these fopperies,\nwherewith the world is so much affected. Amongst Christians I could\nreckon up many kings and queens, that have forsaken their crowns and\nfortunes, and wilfully abdicated themselves from these so much esteemed\ntoys; [3680]many that have refused honours, titles, and all this vain\npomp and happiness, which others so ambitiously seek, and carefully\nstudy to compass and attain. Riches I deny not are God's good gifts,\nand blessings; and honor est in honorante, honours are from God; both\nrewards of virtue, and fit to be sought after, sued for, and may well\nbe possessed: yet no such great happiness in having, or misery in\nwanting of them. Dantur quidem bonis, saith Austin, ne quis mala\naestimet: mails autem ne quis nimis bona, good men have wealth that we\nshould not think, it evil; and bad men that they should not rely on or\nhold it so good; as the rain falls on both sorts, so are riches given\nto good and bad, sed bonis in bonum, but they are good only to the\ngodly. But [3681]compare both estates, for natural parts they are not\nunlike; and a beggar's child, as [3682]Cardan well observes, is no whit\ninferior to a prince's, most part better; and for those accidents of\nfortune, it will easily appear there is no such odds, no such\nextraordinary happiness in the one, or misery in the other. He is rich,\nwealthy, fat; what gets he by it? pride, insolency, lust, ambition,\ncares, fears, suspicion, trouble, anger, emulation, and many filthy\ndiseases of body and mind. He hath indeed variety of dishes, better\nfare, sweet wine, pleasant sauce, dainty music, gay clothes, lords it\nbravely out, &c., and all that which Misillus admired in [3683]Lucian;\nbut with them he hath the gout, dropsies, apoplexies, palsies, stone,\npox, rheums, catarrhs, crudities, oppilations, [3684]melancholy, &c.,\nlust enters in, anger, ambition, according to [3685]Chrysostom, the\nsequel of riches is pride, riot, intemperance, arrogancy, fury, and all\nirrational courses.\n[3686]\u2014\u2014\u2014turpi fregerunt saecula luxu\nDivitiae molles\u2014\u2014\u2014\n\nwith their variety of dishes, many such maladies of body and mind get\nin, which the poor man knows not of. As Saturn in [3687]Lucian answered\nthe discontented commonalty, (which because of their neglected Saturnal\nfeasts in Rome, made a grievous complaint and exclamation against rich\nmen) that they were much mistaken in supposing such happiness in\nriches; [3688]you see the best (said he) but you know not their several\ngripings and discontents: they are like painted walls, fair without,\nrotten within: diseased, filthy, crazy, full of intemperance's effects;\n[3689]and who can reckon half? if you but knew their fears, cares,\nanguish of mind and vexation, to which they are subject, you would\nhereafter renounce all riches.\n[3690]O si pateant pectora divitum,\nQuantos intus sublimis agit\nFortuna metus? Brutia Coro\nPulsante fretum mitior unda est.\n\nO that their breasts were but conspicuous,\nHow full of fear within, how furious?\nThe narrow seas are not so boisterous.\n\nYea, but he hath the world at will that is rich, the good things of the\nearth: suave est de magno tollere acervo, (it is sweet to draw from a\ngreat heap) he is a happy man, [3691]adored like a god, a prince, every\nman seeks to him, applauds, honours, admires him. He hath honours\nindeed, abundance of all things; but (as I said) withal [3692]pride,\nlust, anger, faction, emulation, fears, cares, suspicion enter with his\nwealth; for his intemperance he hath aches, crudities, gouts, and as\nfruits of his idleness, and fullness, lust, surfeiting and drunkenness,\nall manner of diseases: pecuniis augetur improbitas, the wealthier, the\nmore dishonest. [3693]He is exposed to hatred, envy, peril and treason,\nfear of death, degradation, &c. 'tis lubrica statio et proxima\npraecipitio, and the higher he climbs, the greater is his fall.\n[3694]\u2014\u2014\u2014celsae graviore casu\nDecidunt turres, feriuntque summos\n\nFulgura montes, the lightning commonly sets on fire the highest towers;\n[3695]in the more eminent place he is, the more subject to fall.\nRumpitur innumeris arbos uberrima pomis,\nEt subito nimiae praecipitantur opes.\n\nAs a tree that is heavy laden with fruit breaks her own boughs, with\ntheir own greatness they ruin themselves: which Joachimus Camerarius\nhath elegantly expressed in his 13 Emblem cent. 1. Inopem se copia\nfecit. Their means is their misery, though they do apply themselves to\nthe times, to lie, dissemble, collogue and flatter their lieges, obey,\nsecond his will and commands as much as may be, yet too frequently they\nmiscarry, they fat themselves like so many hogs, as [3696]Aeneas\nSylvius observes, that when they are full fed, they may be devoured by\ntheir princes, as Seneca by Nero was served, Sejanus by Tiberius, and\nHaman by Ahasuerus: I resolve with Gregory, potestas culminis, est\ntempestas mentis; et quo dignitas altior, casus gravior, honour is a\ntempest, the higher they are elevated, the more grievously depressed.\nFor the rest of his prerogatives which wealth affords, as he hath more\nhis expenses are the greater. When goods increase, they are increased\nthat eat them; and what good cometh to the owners, but the beholding\nthereof with the eyes? Eccles. iv. 10.\n[3697]Millia frumenti tua triverit area centum,\nNon tuus hinc capiet venter plus quam meus\u2014\u2014\u2014\n\nan evil sickness, Solomon calls it, and reserved to them for an evil,\n12 verse. They that will be rich fall into many fears and temptations,\ninto many foolish and noisome lusts, which drown men in perdition. 1\nTim. vi. 9. Gold and silver hath destroyed many, Ecclus. viii. 2.\ndivitia saeculi sunt laquei diaboli: so writes Bernard; worldly wealth\nis the devil's bait: and as the Moon when she is fuller of light is\nstill farthest from the Sun, the more wealth they have, the farther\nthey are commonly from God. (If I had said this of myself, rich men\nwould have pulled me to pieces; but hear who saith, and who seconds it,\nan Apostle) therefore St. James bids them weep and howl for the\nmiseries that shall come upon them; their gold shall rust and canker,\nand eat their flesh as fire, James v. 1, 2, 3. I may then boldly\nconclude with [3698]Theodoret, quotiescunque divitiis affluentem, &c.\nAs often as you shall see a man abounding in wealth, qui gemmis bibit\net Serrano dormit in ostro, and naught withal, I beseech you call him\nnot happy, but esteem him unfortunate, because he hath many occasions\noffered to live unjustly; on the other side, a poor man is not\nmiserable, if he be good, but therefore happy, that those evil\noccasions are taken from him.\n[3699]Non possidentem multa vocaveris\nRecte beatum; rectius occupat\nNomen beati, qui deorum\nMuneribus sapienter uti,\nDuramque callet pauperiem pati,\nPejusque laetho flagitium timet.\n\nHe is not happy that is rich,\nAnd hath the world at will,\nBut he that wisely can God's gifts\nPossess and use them still:\nThat suffers and with patience\nAbides hard poverty,\nAnd chooseth rather for to die;\nThan do such villainy.\n\nWherein now consists his happiness? what privileges hath he more than\nother men? or rather what miseries, what cares and discontents hath he\nnot more than other men?\n[3700]Non enim gazae, neque consularis\nSummovet lictor miseros tumultus\nMentis, et curas laqueata circum\n\nTecta volantes.\n\n\nNor treasures, nor majors officers remove\nThe miserable tumults of the mind:\n\nOr cares that lie about, or fly above\nTheir high-roofed houses, with huge beams combin'd.\n\n'Tis not his wealth can vindicate him, let him have Job's inventory,\nsint Craesi et Crassi licet, non hos Pactolus aureas undas agens,\neripiat unquum e miseriis, Croesus or rich Crassus cannot now command\nhealth, or get himself a stomach. [3701]His worship, as Apuleius\ndescribes him, in all his plenty and great provision, is forbidden to\neat, or else hath no appetite, (sick in bed, can take no rest, sore\ngrieved with some chronic disease, contracted with full diet and ease,\nor troubled in mind) when as, in the meantime, all his household are\nmerry, and the poorest servant that he keeps doth continually feast.\n'Tis Bracteata felicitas, as [3702] Seneca terms it, tinfoiled\nhappiness, infelix felicitas, an unhappy kind of happiness, if it be\nhappiness at all. His gold, guard, clattering of harness, and\nfortifications against outward enemies, cannot free him from inward\nfears and cares.\nReveraque metus hominum, curaeque sequaces\nNec metuunt fremitus armorum, aut ferrea tela,\nAudacterque inter reges, regumque potentes\nVersantur, neque fulgorem reverentur ab auro.\n\nIndeed men still attending fears and cares\nNor armours clashing, nor fierce weapons fears:\nWith kings converse they boldly, and kings peers,\nFearing no flashing that from gold appears.\n\nLook how many servants he hath, and so many enemies he suspects; for\nliberty he entertains ambition; his pleasures are no pleasures; and\nthat which is worst, he cannot be private or enjoy himself as other men\ndo, his state is a servitude. [3703]A countryman may travel from\nkingdom to kingdom, province to province, city to city, and glut his\neyes with delightful objects, hawk, hunt, and use those ordinary\ndisports, without any notice taken, all which a prince or a great man\ncannot do. He keeps in for state, ne majestatis dignitas evilescat, as\nour China kings, of Borneo, and Tartarian Chams, those aurea mancipia,\nare said to do, seldom or never seen abroad, ut major sit hominum erga\nse observantia, which the [3704]Persian kings so precisely observed of\nold. A poor man takes more delight in an ordinary meal's meat, which he\nhath but seldom, than they do with all their exotic dainties and\ncontinual viands; Quippe voluptatem commendat rarior usus, 'tis the\nrarity and necessity that makes a thing acceptable and pleasant.\nDarius, put to flight by Alexander, drank puddle water to quench his\nthirst, and it was pleasanter, he swore, than any wine or mead. All\nexcess, as[3705]Epictetus argues, will cause a dislike; sweet will be\nsour, which made that temperate Epicurus sometimes voluntarily fast.\nBut they being always accustomed to the same[3706]dishes, (which are\nnastily dressed by slovenly cooks, that after their obscenities never\nwash their bawdy hands) be they fish, flesh, compounded, made dishes,\nor whatsoever else, are therefore cloyed; nectar's self grows loathsome\nto them, they are weary of all their fine palaces, they are to them but\nas so many prisons. A poor man drinks in a wooden dish, and eats his\nmeat in wooden spoons, wooden platters, earthen vessels, and such\nhomely stuff: the other in gold, silver, and precious stones; but with\nwhat success? in auro bibitur venenum, fear of poison in the one,\nsecurity in the other. A poor man is able to write, to speak his mind,\nto do his own business himself; locuples mittit parasitum, saith\n[3707]Philostratus, a rich man employs a parasite, and as the major of\na city, speaks by the town clerk, or by Mr. Recorder, when he cannot\nexpress himself. [3708]Nonius the senator hath a purple coat as stiff\nwith jewels as his mind is full of vices; rings on his fingers worth\n20,000 sesterces, and as[3709]Perox the Persian king, an union in his\near worth one hundred pounds weight of gold:[3710]Cleopatra hath whole\nboars and sheep served up to her table at once, drinks jewels\ndissolved, 40,000 sesterces in value; but to what end?\n[3711]Num tibi cum fauces urit sitis, aurea quaeris\nPocula?\u2014\u2014\u2014\n\nDoth a man that is adry desire to drink in gold? Doth not a cloth suit\nbecome him as well, and keep him as warm, as all their silks, satins,\ndamasks, taffeties and tissues? Is not homespun cloth as great a\npreservative against cold, as a coat of Tartar lamb's-wool, died in\ngrain, or a gown of giant's beards? Nero, saith[3712]Sueton., never put\non one garment twice, and thou hast scarce one to put on? what's the\ndifference? one's sick, the other sound: such is the whole tenor of\ntheir lives, and that which is the consummation and upshot of all,\ndeath itself makes the greatest difference. One like a hen feeds on the\ndunghill all his days, but is served up at last to his Lord's table;\nthe other as a falcon is fed with partridge and pigeons, and carried on\nhis master's fist, but when he dies is flung to the muck-hill, and\nthere lies. The rich man lives like Dives jovially here on earth,\ntemulentus divitiis, make the best of it; and boasts himself in the\nmultitude of his riches, Psalm xlix. 6. 11. he thinks his house called\nafter his own name, shall continue for ever; but he perisheth like a\nbeast, verse 20. his way utters his folly, verse 13. male parta, male\ndilabuntur; like sheep they lie in the grave, verse 14. Puncto\ndescendunt ad infernum, they spend their days in wealth, and go\nsuddenly down to hell, Job xxi. 13. For all physicians and medicines\nenforcing nature, a swooning wife, families' complaints, friends'\ntears, dirges, masses, naenias, funerals, for all orations, counterfeit\nhired acclamations, eulogiums, epitaphs, hearses, heralds, black\nmourners, solemnities, obelisks, and Mausolean tombs, if he have them,\nat least,[3713]he, like a hog, goes to hell with a guilty conscience\n(propter hos dilatavit infernos os suum), and a poor man's curse; his\nmemory stinks like the snuff of a candle when it is put out; scurrilous\nlibels, and infamous obloquies accompany him. When as poor Lazarus is\nDei sacrarium, the temple of God, lives and dies in true devotion, hath\nno more attendants, but his own innocency, the heaven a tomb, desires\nto be dissolved, buried in his mother's lap, and hath a company\nof[3714]Angels ready to convey his soul into Abraham's bosom, he leaves\nan everlasting and a sweet memory behind him. Crassus and Sylla are\nindeed still recorded, but not so much for their wealth as for their\nvictories: Croesus for his end, Solomon for his wisdom. In a\nword,[3715]to get wealth is a great trouble, anxiety to keep, grief to\nlose it.\n[3716]Quid dignum stolidis mentibus imprecer?\nOpes, honores ambiant:\nEt cum falsa gravi mole paraverint,\nTum vera cognoscant bona.\n\nBut consider all those other unknown, concealed happinesses, which a\npoor man hath (I call them unknown, because they be not acknowledged in\nthe world's esteem, or so taken) O fortunatos nimium bona si sua\nnorint: happy they are in the meantime if they would take notice of it,\nmake use, or apply it to themselves. A poor man wise is better than a\nfoolish king, Eccles. ii. 13. [3717]Poverty is the way to heaven,\n[3718]the mistress of philosophy, [3719]the mother of religion, virtue,\nsobriety, sister of innocency, and an upright mind. How many such\nencomiums might I add out of the fathers, philosophers, orators? It\ntroubles many that are poor, they account of it as a great plague,\ncurse, a sign of God's hatred, ipsum scelus, damned villainy itself, a\ndisgrace, shame and reproach; but to whom, or why? [3720]If fortune\nhath envied me wealth, thieves have robbed me, my father have not left\nme such revenues as others have, that I am a younger brother, basely\nborn,\u2014cui sine luce genus, surdumque parentum\u2014nomen, of mean parentage,\na dirt-dauber's son, am I therefore to be blamed? an eagle, a bull, a\nlion is not rejected for his poverty, and why should a man? 'Tis\n[3721]fortunae telum, non culpae, fortune's fault, not mine. Good Sir,\nI am a servant, (to use [3722]Seneca's words) howsoever your poor\nfriend; a servant, and yet your chamber-fellow, and if you consider\nbetter of it, your fellow-servant. I am thy drudge in the world's eyes,\nyet in God's sight peradventure thy better, my soul is more precious,\nand I dearer unto him. Etiam servi diis curae sunt, as Evangelus at\nlarge proves in Macrobius, the meanest servant is most precious in his\nsight. Thou art an epicure, I am a good Christian; thou art many\nparasangs before me in means, favour, wealth, honour, Claudius's\nNarcissus, Nero's Massa, Domitian's Parthenius, a favourite, a golden\nslave; thou coverest thy floors with marble, thy roofs with gold, thy\nwalls with statues, fine pictures, curious hangings, &c., what of all\nthis? calcas opes, &c., what's all this to true happiness? I live and\nbreathe under that glorious heaven, that august capitol of nature,\nenjoy the brightness of stars, that clear light of sun and moon, those\ninfinite creatures, plants, birds, beasts, fishes, herbs, all that sea\nand land afford, far surpassing all that art and opulentia can give. I\nam free, and which [3723]Seneca said of Rome, culmen liberos texit, sub\nmarmore et auro postea servitus habitavit, thou hast Amaltheae cornu,\nplenty, pleasure, the world at will, I am despicable and poor; but a\nword overshot, a blow in choler, a game at tables, a loss at sea, a\nsudden fire, the prince's dislike, a little sickness, &c., may make us\nequal in an instant; howsoever take thy time, triumph and insult\nawhile, cinis aequat, as [3724]Alphonsus said, death will equalise us\nall at last. I live sparingly, in the mean time, am clad homely, fare\nhardly; is this a reproach? am I the worse for it? am I contemptible\nfor it? am I to be reprehended? A learned man in [3725] Nevisanus was\ntaken down for sitting amongst gentlemen, but he replied, my nobility\nis about the head, yours declines to the tail, and they were silent.\nLet them mock, scoff and revile, 'tis not thy scorn, but his that made\nthee so; he that mocketh the poor, reproacheth him that made him, Prov.\nxi. 5. and he that rejoiceth at affliction, shall not be unpunished.\nFor the rest, the poorer thou art, the happier thou art, ditior est, at\nnon melior, saith [3726]Epictetus, he is richer, not better than thou\nart, not so free from lust, envy, hatred, ambition.\nBeatus ille qui procul negotiis\nPaterna rura bobus exercet suis.\n\nHappy he, in that he is [3727]freed from the tumults of the world, he\nseeks no honours, gapes after no preferment, flatters not, envies not,\ntemporiseth not, but lives privately, and well contented with his\nestate;\nNec spes corde avidas, nec curam pascit inanem\nSecurus quo fata cadant.\n\nHe is not troubled with state matters, whether kingdoms thrive better\nby succession or election; whether monarchies should be mixed,\ntemperate, or absolute; the house of Ottomans and Austria is all one to\nhim; he inquires not after colonies or new discoveries; whether Peter\nwere at Rome, or Constantine's donation be of force; what comets or new\nstars signify, whether the earth stand or move, there be a new world in\nthe moon, or infinite worlds, &c. He is not touched with fear of\ninvasions, factions or emulations;\n[3728]Felix ille animi, divisque simillimus ipsis,\nQuem non mordaci resplendens gloria fuco\nSolicitat, non fastosi mala gaudia luxus,\nSed tacitos sinit ire dies, et paupere cultu\n[3729] Exigit innocuae tranquilla silentia vitae.\n\nA happy soul, and like to God himself,\nWhom not vain glory macerates or strife.\nOr wicked joys of that proud swelling pelf,\nBut leads a still, poor, and contented life.\n\nA secure, quiet, blissful state he hath, if he could acknowledge it.\nBut here is the misery, that he will not take notice of it; he repines\nat rich men's wealth, brave hangings, dainty fare, as [3730]Simonides\nobjected to Hieron, he hath all the pleasures of the world, [3731]in\nlectis eburneis dormit, vinum phialis bibit, optimis unguentis\ndelibuitur, he knows not the affliction of Joseph, stretching himself\non ivory beds, and singing to the sound of the viol. And it troubles\nhim that he hath not the like: there is a difference (he grumbles)\nbetween Laplolly and Pheasants, to tumble i' th' straw and lie in a\ndown bed, betwixt wine and water, a cottage and a palace. He hates\nnature (as [3732]Pliny characterised him) that she hath made him lower\nthan a god, and is angry with the gods that any man goes before him;\nand although he hath received much, yet (as [3733]Seneca follows it) he\nthinks it an injury that he hath no more, and is so far from giving\nthanks for his tribuneship, that he complains he is not praetor,\nneither doth that please him, except he may be consul. Why is he not a\nprince, why not a monarch, why not an emperor? Why should one man have\nso much more than his fellows, one have all, another nothing? Why\nshould one man be a slave or drudge to another? One surfeit, another\nstarve, one live at ease, another labour, without any hope of better\nfortune? Thus they grumble, mutter, and repine: not considering that\ninconstancy of human affairs, judicially conferring one condition with\nanother, or well weighing their own present estate. What they are now,\nthou mayst shortly be; and what thou art they shall likely be. Expect a\nlittle, compare future and times past with the present, see the event,\nand comfort thyself with it. It is as well to be discerned in\ncommonwealths, cities, families, as in private men's estates. Italy was\nonce lord of the world, Rome the queen of cities, vaunted herself of\ntwo [3734]myriads of inhabitants; now that all-commanding country is\npossessed by petty princes, [3735]Rome a small village in respect.\nGreece of old the seat of civility, mother of sciences and humanity;\nnow forlorn, the nurse of barbarism, a den of thieves. Germany then,\nsaith Tacitus, was incult and horrid, now full of magnificent cities:\nAthens, Corinth, Carthage, how flourishing cities, now buried in their\nown ruins! Corvorum, ferarum, aprorum et bestiarum lustra, like so many\nwildernesses, a receptacle of wild beasts. Venice a poor fisher-town;\nParis, London, small cottages in Caesar's time, now most noble\nemporiums. Valois, Plantagenet, and Scaliger how fortunate families,\nhow likely to continue! now quite extinguished and rooted out. He\nstands aloft today, full of favour, wealth, honour, and prosperity, in\nthe top of fortune's wheel: tomorrow in prison, worse than nothing, his\nson's a beggar. Thou art a poor servile drudge, Foex populi, a very\nslave, thy son may come to be a prince, with Maximinus, Agathocles, &c.\na senator, a general of an army; thou standest bare to him now, workest\nfor him, drudgest for him and his, takest an alms of him: stay but a\nlittle, and his next heir peradventure shall consume all with riot, be\ndegraded, thou exalted, and he shall beg of thee. Thou shalt be his\nmost honourable patron, he thy devout servant, his posterity shall run,\nride, and do as much for thine, as it was with [3736]Frisgobald and\nCromwell, it may be for thee. Citizens devour country gentlemen, and\nsettle in their seats; after two or three descents, they consume all in\nriot, it returns to the city again.\n[3737]\u2014\u2014\u2014Novus incola venit;\nNam propriae telluris herum natura, neque illum.\nNec me, nec quenquam statuit; nos expulit ille:\nIllum aut nequities, aut vafri inscitia juris.\n\n\u2014\u2014\u2014have we liv'd at a more frugal rate,\nSince this new stranger seiz'd on our estate?\nNature will no perpetual heir assign,\nOr make the farm his property or mine.\nHe turn'd us out: but follies all his own,\nOr lawsuits and their knaveries yet unknown,\nOr, all his follies and his lawsuits past,\nSome long-liv'd heir shall turn him out at last.\n\nA lawyer buys out his poor client, after a while his client's posterity\nbuy out him and his; so things go round, ebb and flow.\nNunc ager Umbreni sub nomine, nuper Ofelli\nDictus erat, nulli proprius, sed cedit in usum\nNunc mihi, nunc aliis;\u2014\u2014\u2014\n\nThe farm, once mine, now bears Umbrenus' name;\nThe use alone, not property, we claim;\nThen be not with your present lot depressed,\nAnd meet the future with undaunted breast;\n\nas he said then, ager cujus, quot habes Dominos? So say I of land,\nhouses, movables and money, mine today, his anon, whose tomorrow? In\nfine, (as [3738]Machiavel observes) virtue and prosperity beget rest;\nrest idleness; idleness riot; riot destruction from which we come again\nto good laws; good laws engender virtuous actions; virtue, glory, and\nprosperity; and 'tis no dishonour then (as Guicciardine adds) for a\nflourishing man, city, or state to come to ruin, [3739]nor infelicity\nto be subject to the law of nature. Ergo terrena calcanda, sitienda\ncoelestia, (therefore I say) scorn this transitory state, look up to\nheaven, think not what others are, but what thou art: [3740]Qua parte\nlocatus es in re: and what thou shalt be, what thou mayst be. Do (I\nsay) as Christ himself did, when he lived here on earth, imitate him as\nmuch as in thee lies. How many great Caesars, mighty monarchs,\ntetrarchs, dynasties, princes lived in his days, in what plenty, what\ndelicacy, how bravely attended, what a deal of gold and silver, what\ntreasure, how many sumptuous palaces had they, what provinces and\ncities, ample territories, fields, rivers, fountains, parks, forests,\nlawns, woods, cells, &c.? Yet Christ had none of all this, he would\nhave none of this, he voluntarily rejected all this, he could not be\nignorant, he could not err in his choice, he contemned all this, he\nchose that which was safer, better, and more certain, and less to be\nrepented, a mean estate, even poverty itself; and why dost thou then\ndoubt to follow him, to imitate him, and his apostles, to imitate all\ngood men: so do thou tread in his divine steps, and thou shalt not err\neternally, as too many worldlings do, that run on in their own\ndissolute courses, to their confusion and ruin, thou shalt not do\namiss. Whatsoever thy fortune is, be contented with it, trust in him,\nrely on him, refer thyself wholly to him. For know this, in conclusion,\nNon est volentis nec currentis, sed miserentis Dei, 'tis not as men,\nbut as God will. The Lord maketh poor and maketh rich, bringeth low,\nand exalteth (1 Sam. ii. ver. 7. 8), he lifteth the poor from the dust,\nand raiseth the beggar from the dunghill, to set them amongst princes,\nand make them inherit the seat of glory; 'tis all as he pleaseth, how,\nand when, and whom; he that appoints the end (though to us unknown)\nappoints the means likewise subordinate to the end.\nYea, but their present estate crucifies and torments most mortal men,\nthey have no such forecast, to see what may be, what shall likely be,\nbut what is, though not wherefore, or from whom, hoc anget, their\npresent misfortunes grind their souls, and an envious eye which they\ncast upon other men's prosperities, Vicinumque pecus grandius uber\nhabet, how rich, how fortunate, how happy is he? But in the meantime he\ndoth not consider the other miseries, his infirmities of body and mind,\nthat accompany his estate, but still reflects upon his own false\nconceived woes and wants, whereas if the matter were duly examined,\n[3741]he is in no distress at all, he hath no cause to complain.\n[3742]\u2014\u2014\u2014tolle querelas,\nPauper enim non est cui rerum suppetit usus,\n\nThen cease complaining, friend, and learn to live.\nHe is not poor to whom kind fortune grants,\nEven with a frugal hand, what Nature wants.\n\nhe is not poor, he is not in need. [3743]Nature is content with bread\nand water; and he that can rest satisfied with that, may contend with\nJupiter himself for happiness. In that golden age, [3744]somnos dedit\numbra salubres, potum quoque lubricus amnis, the tree gave wholesome\nshade to sleep under, and the clear rivers drink. The Israelites drank\nwater in the wilderness; Samson, David, Saul, Abraham's servant when he\nwent for Isaac's wife, the Samaritan woman, and how many besides might\nI reckon up, Egypt, Palestine, whole countries in the [3745]Indies,\nthat drank pure water all their lives. [3746]The Persian kings\nthemselves drank no other drink than the water of Chaospis, that runs\nby Susa, which was carried in bottles after them, whithersoever they\nwent. Jacob desired no more of God, but bread to eat, and clothes to\nput on in his journey, Gen. xxviii. 20. Bene est cui deus obtulit Parca\nquod satis est manu; bread is enough [3747]to strengthen the heart. And\nif you study philosophy aright, saith [3748] Maudarensis, whatsoever is\nbeyond this moderation, is not useful, but troublesome. [3749]Agellius,\nout of Euripides, accounts bread and water enough to satisfy nature, of\nwhich there is no surfeit, the rest is not a feast, but a riot.\n[3750]S. Hierome esteems him rich that hath bread to eat, and a potent\nman that is not compelled to be a slave; hunger is not ambitious, so\nthat it have to eat, and thirst doth not prefer a cup of gold. It was\nno epicurean speech of an epicure, he that is not satisfied with a\nlittle will never have enough: and very good counsel of him in the\n[3751]poet, O my son, mediocrity of means agrees best with men; too\nmuch is pernicious.\nDivitiae grandes homini sunt vivere parce,\nAequo animo.\u2014\u2014\u2014\n\nAnd if thou canst be content, thou hast abundance, nihil est, nihil\ndeest, thou hast little, thou wantest nothing. 'Tis all one to be\nhanged in a chain of gold, or in a rope; to be filled with dainties or\ncoarser meat.\n[3752]Si ventri bene, si lateri, pedibusque tuis, nil\nDivitiae poterunt regales addere majus.\n\nIf belly, sides and feet be well at ease,\nA prince's treasure can thee no more please.\n\nSocrates in a fair, seeing so many things bought and sold, such a\nmultitude of people convented to that purpose, exclaimed forthwith, O\nye gods what a sight of things do not I want? 'Tis thy want alone that\nkeeps thee in health of body and mind, and that which thou persecutest\nand abhorrest as a feral plague is thy physician and [3753]chiefest\nfriend, which makes thee a good man, a healthful, a sound, a virtuous,\nan honest and happy man. For when virtue came from heaven (as the poet\nfeigns) rich men kicked her up, wicked men abhorred her, courtiers\nscoffed at her, citizens hated her, [3754]and that she was thrust out\nof doors in every place, she came at last to her sister Poverty, where\nshe had found good entertainment. Poverty and Virtue dwell together.\n[3755]\u2014\u2014\u2014O vitae tuta facultas\nPauperis, angustique lares, o munera nondum\nIntellecta deum.\n\nHow happy art thou if thou couldst be content. Godliness is a great\ngain, if a man can be content with that which he hath, 1 Tim. vi. 6.\nAnd all true happiness is in a mean estate. I have a little wealth, as\nhe said, [3756]sed quas animus magnas facit, a kingdom in conceit;\n[3757]\u2014\u2014\u2014nil amplius opto\nMaia nate, nisi ut propria haec mihi munera faxis;\n\nI have enough and desire no more.\n[3758]Dii bene fecerunt inopis me quodque pusilli\nFecerunt animi\u2014\u2014\u2014\n\n'tis very well, and to my content. [3759]Vestem et fortunam concinnam\npotius quam laxam probo, let my fortune and my garments be both alike\nfit for me. And which [3760]Sebastian Foscarinus, sometime Duke of\nVenice, caused to be engraven on his tomb in St. Mark's Church, Hear, O\nye Venetians, and I will tell you which is the best thing in the world:\nto contemn it. I will engrave it in my heart, it shall be my whole\nstudy to contemn it. Let them take wealth, Stercora stercus amet so\nthat I may have security: bene qui latuit, bene vixit; though I live\nobscure, [3761] yet I live clean and honest; and when as the lofty oak\nis blown down, the silky reed may stand. Let them take glory, for\nthat's their misery; let them take honour, so that I may have heart's\nease. Duc me O Jupiter et tu fatum, [3762]&c. Lead me, O God, whither\nthou wilt, I am ready to follow; command, I will obey. I do not envy at\ntheir wealth, titles, offices;\n[3763]Stet quicunque volet potens\nAulae culmine lubrico,\nMe dulcis saturet quies.\n\nlet me live quiet and at ease. [3764]Erimus fortasse (as he comforted\nhimself) quando illi non erunt, when they are dead and gone, and all\ntheir pomp vanished, our memory may flourish:\n[3765]\u2014\u2014\u2014dant perennes\nStemmata non peritura Musae.\n\nLet him be my lord, patron, baron, earl, and possess so many goodly\ncastles, 'tis well for me [3766]that I have a poor house, and a little\nwood, and a well by it, &c.\nHis me consolor victurum suavius, ac si\nQuaestor avus pater atque meus, patruusque fuissent.\n\nWith which I feel myself more truly blest\nThan if my sires the quaestor's power possess'd.\n\nI live, I thank God, as merrily as he, and triumph as much in this my\nmean estate, as if my father and uncle had been lord treasurer, or my\nlord mayor. He feeds of many dishes, I of one: [3767]qui Christum\ncurat, non multum curat quam de preciosis cibis stercus conficiat, what\ncare I of what stuff my excrements be made? [3768]He that lives\naccording to nature cannot be poor, and he that exceeds can never have\nenough, totus non sufficit orbis, the whole world cannot give him\ncontent. A small thing that the righteous hath, is better than the\nriches of the ungodly, Psal. xxxvii. 19; and better is a poor morsel\nwith quietness, than abundance with strife, Prov. xvii. 7. Be content\nthen, enjoy thyself, and as [3769] Chrysostom adviseth, be not angry\nfor what thou hast not, but give God hearty thanks for what thou hast\nreceived.\n[3770]Si dat oluscula\n\nMensa minuscula\npace referta,\n\nNe pete grandia,\n\nLautaque prandia\nlite repleta.\n\nBut what wantest thou, to expostulate the matter? or what hast thou not\nbetter than a rich man? [3771]health, competent wealth, children,\nsecurity, sleep, friends, liberty, diet, apparel, and what not, or at\nleast mayst have (the means being so obvious, easy, and well known) for\nas he inculcated to himself,\n[3772]Vitam quae faciunt beatiorem,\nJucundissime Martialis, haec sunt;\nRes non parta labore, sed relicta,\nLis nunquam, &c.\n\nI say again thou hast, or at least mayst have it, if thou wilt thyself,\nand that which I am sure he wants, a merry heart. Passing by a village\nin the territory of Milan, saith [3773]St. Austin, I saw a poor beggar\nthat had got belike his bellyful of meat, jesting and merry; I sighed,\nand said to some of my friends that were then with me, what a deal of\ntrouble, madness, pain and grief do we sustain and exaggerate unto\nourselves, to get that secure happiness which this poor beggar hath\nprevented us of, and which we peradventure shall never have? For that\nwhich he hath now attained with the begging of some small pieces of\nsilver, a temporal happiness, and present heart's ease, I cannot\ncompass with all my careful windings, and running in and out, [3774]And\nsurely the beggar was very merry, but I was heavy; he was secure, but I\ntimorous. And if any man should ask me now, whether I had rather be\nmerry, or still so solicitous and sad, I should say, merry. If he\nshould ask me again, whether I had rather be as I am, or as this beggar\nwas, I should sure choose to be as I am, tortured still with cares and\nfears; but out of peevishness, and not out of truth. That which St.\nAustin said of himself here in this place, I may truly say to thee,\nthou discontented wretch, thou covetous niggard, thou churl, thou\nambitious and swelling toad, 'tis not want but peevishness which is the\ncause of thy woes; settle thine affection, thou hast enough.\n[3775]Denique sit finis quaerendi, quoque habeas plus,\nPauperiem metuas minus, et finire laborem\nIncipias; parto, quod avebas, utere.\n\nMake an end of scraping, purchasing this manor, this field, that house,\nfor this and that child; thou hast enough for thyself and them:\n[3776]\u2014\u2014\u2014Quod petis hic est,\nEst Ulubris, animus si te non deficit aequus.\n\n'Tis at hand, at home already, which thou so earnestly seekest. But\n\u2014\u2014\u2014O si angulus ille\nProximus accedat, qui nunc denormat agellum,\n\nO that I had but that one nook of ground, that field there, that\npasture, O si venam argenti fors quis mihi monstret\u2014. O that I could\nbut find a pot of money now, to purchase, &c., to build me a new house,\nto marry my daughter, place my son, &c. [3777]O if I might but live a\nwhile longer to see all things settled, some two or three years, I\nwould pay my debts, make all my reckonings even: but they are come and\npast, and thou hast more business than before. O madness, to think to\nsettle that in thine old age when thou hast more, which in thy youth\nthou canst not now compose having but a little. [3778]Pyrrhus would\nfirst conquer Africa, and then Asia, et tum suaviter agere, and then\nlive merrily and take his ease: but when Cyneas the orator told him he\nmight do that already, id jam posse fieri, rested satisfied, condemning\nhis own folly. Si parva licet componere magnis, thou mayst do the like,\nand therefore be composed in thy fortune. Thou hast enough: he that is\nwet in a bath, can be no more wet if he be flung into Tiber, or into\nthe ocean itself: and if thou hadst all the world, or a solid mass of\ngold as big as the world, thou canst not have more than enough; enjoy\nthyself at length, and that which thou hast; the mind is all; be\ncontent, thou art not poor, but rich, and so much the richer as\n[3779]Censorinus well writ to Cerellius, quanto pauciora optas, non quo\nplura possides, in wishing less, not having more. I say then, Non\nadjice opes, sed minue cupiditates ('tis [3780]Epicurus' advice), add\nno more wealth, but diminish thy desires; and as [3781]Chrysostom well\nseconds him, Si vis ditari, contemne divitias; that's true plenty, not\nto have, but not to want riches, non habere, sed non indigere, vera\nabundantia: 'tis more glory to contemn, than to possess; et nihil\nagere, est deorum, and to want nothing is divine. How many deaf, dumb,\nhalt, lame, blind, miserable persons could I reckon up that are poor,\nand withal distressed, in imprisonment, banishment, galley slaves,\ncondemned to the mines, quarries, to gyves, in dungeons, perpetual\nthraldom, than all which thou art richer, thou art more happy, to whom\nthou art able to give an alms, a lord, in respect, a petty prince:\n[3782]be contented then I say, repine and mutter no more, for thou art\nnot poor indeed but in opinion.\nYea, but this is very good counsel, and rightly applied to such as have\nit, and will not use it, that have a competency, that are able to work\nand get their living by the sweat of their brows, by their trade, that\nhave something yet; he that hath birds, may catch birds; but what shall\nwe do that are slaves by nature, impotent, and unable to help\nourselves, mere beggars, that languish and pine away, that have no\nmeans at all, no hope of means, no trust of delivery, or of better\nsuccess? as those old Britons complained to their lords and masters the\nRomans oppressed by the Picts. mare ad barbaros, barbari ad mare, the\nbarbarians drove them to the sea, the sea drove them back to the\nbarbarians: our present misery compels us to cry out and howl, to make\nour moan to rich men: they turn us back with a scornful answer to our\nmisfortune again, and will take no pity of us; they commonly overlook\ntheir poor friends in adversity; if they chance to meet them, they\nvoluntarily forget and will take no notice of them; they will not, they\ncannot help us. Instead of comfort they threaten us, miscall, scoff at\nus, to aggravate our misery, give us bad language, or if they do give\ngood words, what's that to relieve us? According to that of Thales,\nFacile est alios monere; who cannot give good counsel? 'tis cheap, it\ncosts them nothing. It is an easy matter when one's belly is full to\ndeclaim against fasting, Qui satur est pleno laudat jejunia ventre;\nDoth the wild ass bray when he hath grass, or loweth the ox when he\nhath fodder? Job vi. 5. [3783]Neque enim populo Romano quidquam potest\nesse laetius, no man living so jocund, so merry as the people of Rome\nwhen they had plenty; but when they came to want, to be hunger-starved,\nneither shame, nor laws, nor arms, nor magistrates could keep them in\nobedience. Seneca pleadeth hard for poverty, and so did those lazy\nphilosophers: but in the meantime [3784]he was rich, they had\nwherewithal to maintain themselves; but doth any poor man extol it?\nThere are those (saith [3785] Bernard) that approve of a mean estate,\nbut on that condition they never want themselves: and some again are\nmeek so long as they may say or do what they list; but if occasion be\noffered, how far are they from all patience? I would to God (as he\nsaid) [3786]No man should commend poverty, but he that is poor, or he\nthat so much admires it, would relieve, help, or ease others.\n[3787]Nunc si nos audis, atque es divinus Apollo,\nDic mihi, qui nummos non habet, unde petat:\n\nNow if thou hear'st us, and art a good man,\nTell him that wants, to get means, if you can.\n\nBut no man hears us, we are most miserably dejected, the scum of the\nworld. [3788]Vix habet in nobis jam nova plaga locum. We can get no\nrelief, no comfort, no succour, [3789]Et nihil inveni quod mihi ferret\nopem. We have tried all means, yet find no remedy: no man living can\nexpress the anguish and bitterness of our souls, but we that endure it;\nwe are distressed, forsaken, in torture of body and mind, in another\nhell: and what shall we do? When [3790]Crassus the Roman consul warred\nagainst the Parthians, after an unlucky battle fought, he fled away in\nthe night, and left four thousand men, sore, sick, and wounded in his\ntents, to the fury of the enemy, which, when the poor men perceived,\nclamoribus et ululatibus omnia complerunt, they made lamentable moan,\nand roared downright, as loud as Homer's Mars when he was hurt, which\nthe noise of 10,000 men could not drown, and all for fear of present\ndeath. But our estate is far more tragical and miserable, much more to\nbe deplored, and far greater cause have we to lament; the devil and the\nworld persecute us, all good fortune hath forsaken us, we are left to\nthe rage of beggary, cold, hunger, thirst, nastiness, sickness,\nirksomeness, to continue all torment, labour and pain, to derision and\ncontempt, bitter enemies all, and far worse than any death; death alone\nwe desire, death we seek, yet cannot have it, and what shall we do?\nQuod male fers, assuesce; feres bene \u2014accustom thyself to it, and it\nwill be tolerable at last. Yea, but I may not, I cannot, In me\nconsumpsit vires fortuna nocendo, I am in the extremity of human\nadversity; and as a shadow leaves the body when the sun is gone, I am\nnow left and lost, and quite forsaken of the world. Qui jacet in terra,\nnon habet unde cadat; comfort thyself with this yet, thou art at the\nworst, and before it be long it will either overcome thee or thou it.\nIf it be violent, it cannot endure, aut solvetur, aut solvet: let the\ndevil himself and all the plagues of Egypt come upon thee at once, Ne\ntu cede malis, sed contra audentior ito, be of good courage; misery is\nvirtue's whetstone.\n[3791]\u2014serpens, sitis, ardor, arenae,\nDulcia virtuti,\n\nas Cato told his soldiers marching in the deserts of Libya, Thirst,\nheat, sands, serpents, were pleasant to a valiant man; honourable\nenterprises are accompanied with dangers and damages, as experience\nevinceth: they will make the rest of thy life relish the better. But\nput case they continue; thou art not so poor as thou wast born, and as\nsome hold, much better to be pitied than envied. But be it so thou hast\nlost all, poor thou art, dejected, in pain of body, grief of mind,\nthine enemies insult over thee, thou art as bad as Job; yet tell me\n(saith Chrysostom) was Job or the devil the greater conqueror? surely\nJob; the [3792]devil had his goods, he sat on the muck-hill and kept\nhis good name; he lost his children, health, friends, but he kept his\ninnocency; he lost his money, but he kept his confidence in God, which\nwas better than any treasure. Do thou then as Job did, triumph as Job\ndid, [3793]and be not molested as every fool is. Sed qua ratione\npotero? How shall this be done? Chrysostom answers, facile si coelum\ncogitaveris, with great facility, if thou shalt but meditate on heaven.\n[3794]Hannah wept sore, and troubled in mind, could not eat; but why\nweepest thou, said Elkanah her husband, and why eatest thou not? why is\nthine heart troubled? am not I better to thee than ten sons? and she\nwas quiet. Thou art here [3795]vexed in this world; but say to thyself,\nWhy art thou troubled, O my soul? Is not God better to thee than all\ntemporalities, and momentary pleasures of the world? be then pacified.\nAnd though thou beest now peradventure in extreme want, [3796]it may be\n'tis for thy further good, to try thy patience, as it did Job's, and\nexercise thee in this life: trust in God, and rely upon him, and thou\nshalt be [3797]crowned in the end. What's this life to eternity? The\nworld hath forsaken thee, thy friends and fortunes all are gone: yet\nknow this, that the very hairs of thine head are numbered, that God is\na spectator of all thy miseries, he sees thy wrongs, woes, and wants.\n[3798]'Tis his goodwill and pleasure it should be so, and he knows\nbetter what is for thy good than thou thyself. His providence is over\nall, at all times; he hath set a guard of angels over us, and keeps us\nas the apple of his eye, Ps. xvii. 8. Some he doth exalt, prefer, bless\nwith worldly riches, honours, offices, and preferments, as so many\nglistering stars he makes to shine above the rest: some he doth\nmiraculously protect from thieves, incursions, sword, fire, and all\nviolent mischances, and as the [3799]poet feigns of that Lycian\nPandarus, Lycaon's son, when he shot at Menelaus the Grecian with a\nstrong arm, and deadly arrow, Pallas, as a good mother keeps flies from\nher child's face asleep, turned by the shaft, and made it hit on the\nbuckle of his girdle; so some he solicitously defends, others he\nexposeth to danger, poverty, sickness, want, misery, he chastiseth and\ncorrects, as to him seems best, in his deep, unsearchable and secret\njudgment, and all for our good. The tyrant took the city (saith\n[3800]Chrysostom), God did not hinder it; led them away captives, so\nGod would have it; he bound them, God yielded to it: flung them into\nthe furnace, God permitted it: heat the oven hotter, it was granted:\nand when the tyrant had done his worst, God showed his power, and the\nchildren's patience; he freed them: so can he thee, and can [3801]help\nin an instant, when it seems to him good. [3802] Rejoice not against\nme, O my enemy; for though I fall, I shall rise: when I sit in\ndarkness, the Lord shall lighten me. Remember all those martyrs what\nthey have endured, the utmost that human rage and fury could invent,\nwith what [3803]patience they have borne, with what willingness\nembraced it. Though he kill me, saith Job, I will trust in him. Justus\n[3804]inexpugnabilis, as Chrysostom holds, a just man is impregnable,\nand not to be overcome. The gout may hurt his hands, lameness his feet,\nconvulsions may torture his joints, but not rectam mentem his soul is\nfree.\n[3805]\u2014\u2014\u2014nempe pecus, rem,\nLectos, argentum tollas licet; in manicis, et\nCompedibus saevo teneas custode\u2014\u2014\u2014\n\nPerhaps, you mean,\nMy cattle, money, movables or land,\nThen take them all.\u2014But, slave, if I command,\nA cruel jailor shall thy freedom seize.\n\n[3806]Take away his money, his treasure is in heaven: banish him his\ncountry, he is an inhabitant of that heavenly Jerusalem: cast him into\nbands, his conscience is free; kill his body, it shall rise again; he\nfights with a shadow that contends with an upright man: he will not be\nmoved.\n\u2014\u2014\u2014si fractus illabatur orbis,\nImpavidum ferient ruinae.\n\nThough heaven itself should fall on his head, he will not be offended.\nHe is impenetrable, as an anvil hard, as constant as Job.\n[3807]Ipse deus simul atque volet me solvet opinor.\n\nA God shall set me free whene'er I please.\n\nBe thou such a one; let thy misery be what it will, what it can, with\npatience endure it; thou mayst be restored as he was. Terris\nproscriptus, ad coelum propera; ab hominibus desertus, ad deum fuge.\nThe poor shall not always be forgotten, the patient abiding of the meek\nshall not perish for ever, Psal. x. 18. ver. 9. The Lord will be a\nrefuge of the oppressed, and a defence in the time of trouble.\nServus Epictetus, multilati corporis, Irus\nPauper: at haec inter charus erat superis.\n\nLame was Epictetus, and poor Irus,\nYet to them both God was propitious.\n\nLodovicus Vertomannus, that famous traveller, endured much misery, yet\nsurely, saith Scaliger, he was vir deo charus, in that he did escape so\nmany dangers, God especially protected him, he was dear unto him: Modo\nin egestate, tribulatione, convalle deplorationis, &c. Thou art now in\nthe vale of misery, in poverty, in agony, [3808]in temptation; rest,\neternity, happiness, immortality, shall be thy reward, as Chrysostom\npleads, if thou trust in God, and keep thine innocency. Non si male\nnunc, et olim sic erit semper; a good hour may come upon a sudden;\n[3809] expect a little.\nYea, but this expectation is it which tortures me in the mean time;\n[3810] futura expectans praesentibus angor, whilst the grass grows the\nhorse starves: [3811]despair not, but hope well,\n[3812]Spera Batte, tibi melius lux Crastina ducet;\nDum spiras spera\u2014\u2014\u2014\n\nCheer up, I say, be not dismayed; Spes alit agricolas: he that sows in\ntears, shall reap in joy, Psal. cxxvi. 7.\nSi fortune me tormente,\nEsperance me contente.\n\nHope refresheth, as much as misery depresseth; hard beginnings have\nmany times prosperous events, and that may happen at last which never\nwas yet. A desire accomplished delights the soul, Prov. xiii. 19.\n[3813]Grata superveniet quae non sperabitur hora:\n\nWhich makes m'enjoy my joys long wish'd at last,\nWelcome that hour shall come when hope is past:\n\na lowering morning may turn to a fair afternoon, [3814]Nube solet pulsa\ncandidus ire dies. The hope that is deferred, is the fainting of the\nheart, but when the desire cometh, it is a tree of life, Prov. xiii.\n12, [3815]suavissimum est voti compos fieri. Many men are both wretched\nand miserable at first, but afterwards most happy: and oftentimes it so\nfalls out, as [3816]Machiavel relates of Cosmo de Medici, that\nfortunate and renowned citizen of Europe, that all his youth was full\nof perplexity, danger, and misery, till forty years were past, and then\nupon a sudden the sun of his honour broke out as through a cloud.\nHuniades was fetched out of prison, and Henry the Third of Portugal out\nof a poor monastery, to be crowned kings.\nMulta cadunt inter calicem supremaque labra,\n\nMany things happen between the cup and the lip,\n\nbeyond all hope and expectation many things fall out, and who knows\nwhat may happen? Nondum omnium dierum Soles occiderunt, as Philippus\nsaid, all the suns are not yet set, a day may come to make amends for\nall. Though my father and mother forsake me, yet the Lord will gather\nme up, Psal. xxvii. 10. Wait patiently on the Lord, and hope in him,\nPsal. xxxvii. 7. Be strong, hope and trust in the Lord, and he will\ncomfort thee, and give thee thine heart's desire, Psal. xxvii. 14.\nSperate et vosmet rebus servate secundis.\n\nHope, and reserve yourself for prosperity.\n\nFret not thyself because thou art poor, contemned, or not so well for\nthe present as thou wouldst be, not respected as thou oughtest to be,\nby birth, place, worth; or that which is a double corrosive, thou hast\nbeen happy, honourable, and rich, art now distressed and poor, a scorn\nof men, a burden to the world, irksome to thyself and others, thou hast\nlost all: Miserum est fuisse, felicem, and as Boethius calls it,\nInfelicissimum genus infortunii; this made Timon half mad with\nmelancholy, to think of his former fortunes and present misfortunes:\nthis alone makes many miserable wretches discontent. I confess it is a\ngreat misery to have been happy, the quintessence of infelicity, to\nhave been honourable and rich, but yet easily to be endured:\n[3817]security succeeds, and to a judicious man a far better estate.\nThe loss of thy goods and money is no loss; [3818] thou hast lost them,\nthey would otherwise have lost thee. If thy money be gone, [3819]thou\nart so much the lighter, and as Saint Hierome persuades Rusticus the\nmonk, to forsake all and follow Christ: Gold and silver are too heavy\nmetals for him to carry that seeks heaven.\n[3820]Vel nos in mare proximum,\nGemmas et lapides, aurum et inutile,\nSummi materiam mali\nMittamus, scelerum si hene poenitet.\n\nZeno the philosopher lost all his goods by shipwreck, [3821]he might\nlike of it, fortune had done him a good turn: Opes a me, animum auferre\nnon potest: she can take away my means, but not my mind. He set her at\ndefiance ever after, for she could not rob him that had nought to lose:\nfor he was able to contemn more than they could possess or desire.\nAlexander sent a hundred talents of gold to Phocion of Athens for a\npresent, because he heard he was a good man: but Phocion returned his\ntalents back again with a permitte me in posterum virum bonum esse to\nbe a good man still; let me be as I am: Non mi aurum posco, nec mi\nprecium[3822]\u2014That Theban Crates flung of his own accord his money into\nthe sea, abite nummi, ego vos mergam, ne mergar, a vobis, I had rather\ndrown you, than you should drown me. Can stoics and epicures thus\ncontemn wealth, and shall not we that are Christians? It was mascula\nvox et praeclara, a generous speech of Cotta in [3823]Sallust, Many\nmiseries have happened unto me at home, and in the wars abroad, of\nwhich by the help of God some I have endured, some I have repelled, and\nby mine own valour overcome: courage was never wanting to my designs,\nnor industry to my intents: prosperity or adversity could never alter\nmy disposition. A wise man's mind, as Seneca holds, [3824] is like the\nstate of the world above the moon, ever serene. Come then what can\ncome, befall what may befall, infractum invictumque [3825] animum\nopponas: Rebus angustis animosus atque fortis appare. (Hor. Od. 11.\nlib. 2.) Hope and patience are two sovereign remedies for all, the\nsurest reposals, the softest cushions to lean on in adversity:\n[3826]Durum sed levius fit patientia,\nQuicquid corrigere est nefas.\n\nWhat can't be cured must be endured.\n\nIf it cannot be helped, or amended, [3827]make the best of it; [3828]\nnecessitati qui se accommodat, sapit, he is wise that suits himself to\nthe time. As at a game at tables, so do by all such inevitable\naccidents.\n[3829]Ita vita est hominum quasi cum ludas tesseris,\nSi illud quod est maxime opus jactu non cadit,\nIllud quod cecidit forte, id arte ut corrigas;\n\nIf thou canst not fling what thou wouldst, play thy cast as well as\nthou canst. Everything, saith [3830]Epictetus, hath two handles, the\none to be held by, the other not: 'tis in our choice to take and leave\nwhether we will (all which Simplicius's Commentator hath illustrated by\nmany examples), and 'tis in our power, as they say, to make or mar\nourselves. Conform thyself then to thy present fortune, and cut thy\ncoat according to thy cloth, [3831]Ut quimus (quod aiunt) quando quod\nvolumus non licet, Be contented with thy loss, state, and calling,\nwhatsoever it is, and rest as well satisfied with thy present condition\nin this life:\nEste quod es; quod sunt alii, sine quamlibet esse;\nQuod non es, nolis; quod potus esse, velis.\n\nBe as thou art; and as they are, so let\nOthers be still; what is and may be covert.\n\nAnd as he that is [3832]invited to a feast eats what is set before him,\nand looks for no other, enjoy that thou hast, and ask no more of God\nthan what he thinks fit to bestow upon thee. Non cuivis contingit adire\nCorinthum, we may not be all gentlemen, all Catos, or Laelii, as Tully\ntelleth us, all honourable, illustrious, and serene, all rich; but\nbecause mortal men want many things, [3833]therefore, saith Theodoret,\nhath God diversely distributed his gifts, wealth to one, skill to\nanother, that rich men might encourage and set poor men at work, poor\nmen might learn several trades to the common good. As a piece of arras\nis composed of several parcels, some wrought of silk, some of gold,\nsilver, crewel of diverse colours, all to serve for the exornation of\nthe whole: music is made of diverse discords and keys, a total sum of\nmany small numbers, so is a commonwealth of several unequal trades and\ncallings. [3834]If all should be Croesi and Darii, all idle, all in\nfortunes equal, who should till the land? As [3835]Menenius Agrippa\nwell satisfied the tumultuous rout of Rome, in his elegant apologue of\nthe belly and the rest of the members. Who should build houses, make\nour several stuffs for raiments? We should all be starved for company,\nas Poverty declared at large in Aristophanes' Plutus, and sue at last\nto be as we were at first. And therefore God hath appointed this\ninequality of states, orders, and degrees, a subordination, as in all\nother things. The earth yields nourishment to vegetables, sensible\ncreatures feed on vegetables, both are substitutes to reasonable souls,\nand men are subject amongst themselves, and all to higher powers, so\nGod would have it. All things then being rightly examined and duly\nconsidered as they ought, there is no such cause of so general\ndiscontent, 'tis not in the matter itself, but in our mind, as we\nmoderate our passions and esteem of things. Nihil aliud necessarium ut\nsis miser (saith [3836]Cardan) quam ut te miserum credas, let thy\nfortune be what it will, 'tis thy mind alone that makes thee poor or\nrich, miserable or happy. Vidi ego (saith divine Seneca) in villa\nhilari et amaena maestos, et media solitudine occupatos; non locus, sed\nanimus facit ad tranquillitatem. I have seen men miserably dejected in\na pleasant village, and some again well occupied and at good ease in a\nsolitary desert. 'Tis the mind not the place causeth tranquillity, and\nthat gives true content. I will yet add a word or two for a corollary.\nMany rich men, I dare boldly say it, that lie on down beds, with\ndelicacies pampered every day, in their well-furnished houses, live at\nless heart's ease, with more anguish, more bodily pain, and through\ntheir intemperance, more bitter hours, than many a prisoner or\ngalley-slave; [3837]Maecenas in pluma aeque vigilat ac Regulus in\ndolio: those poor starved Hollanders, whom [3838]Bartison their captain\nleft in Nova Zembla, anno 1596, or those [3839]eight miserable\nEnglishmen that were lately left behind, to winter in a stove in\nGreenland, in 77 deg. of lat., 1630, so pitifully forsaken, and forced\nto shift for themselves in a vast, dark, and desert place, to strive\nand struggle with hunger, cold, desperation, and death itself. 'Tis a\npatient and quiet mind (I say it again and again) gives true peace and\ncontent. So for all other things, they are, as old [3840]Chremes told\nus, as we use them.\nParentes, patriam, amicos, genus, cognates, divitias,\nHaec perinde sunt ac illius animus qui ea possidet;\nQui uti scit, ei bona; qui utitur non recte, mala.\n\nParents, friends, fortunes, country, birth, alliance, &c., ebb and flow\nwith our conceit; please or displease, as we accept and construe them,\nor apply them to ourselves. Faber quisque fortunae suae, and in some\nsort I may truly say, prosperity and adversity are in our own hands.\nNemo laeditur nisi a seipso, and which Seneca confirms out of his\njudgment and experience. [3841]Every man's mind is stronger than\nfortune, and leads him to what side he will; a cause to himself each\none is of his good or bad life. But will we, or nill we, make the worst\nof it, and suppose a man in the greatest extremity, 'tis a fortune\nwhich some indefinitely prefer before prosperity; of two extremes it is\nthe best. Luxuriant animi rebus plerumque secundis, men in\n[3842]prosperity forget God and themselves, they are besotted with\ntheir wealth, as birds with henbane: [3843] miserable if fortune\nforsake them, but more miserable if she tarry and overwhelm them: for\nwhen they come to be in great place, rich, they that were most\ntemperate, sober, and discreet in their private fortunes, as Nero,\nOtho, Vitellius, Heliogabalus (optimi imperatores nisi imperassent)\ndegenerate on a sudden into brute beasts, so prodigious in lust, such\ntyrannical oppressors, &c., they cannot moderate themselves, they\nbecome monsters, odious, harpies, what not? Cum triumphos, opes,\nhonores adepti sunt, ad voluptatem et otium deinceps se convertunt:\n'twas [3844]Cato's note, they cannot contain. For that cause belike\n[3845]Eutrapilus cuicunque nocere volebat,\nVestimenta dabat pretiosa: beatus enim jam,\nCum pulchris tunicis sumet nova consilia et spes,\nDormiet in lucem scorto, postponet honestum\nOfficium\u2014\u2014\u2014\n\nEutrapilus when he would hurt a knave,\nGave him gay clothes and wealth to make him brave:\nBecause now rich he would quite change his mind,\nKeep whores, fly out, set honesty behind.\n\nOn the other side, in adversity many mutter and repine, despair, &c.,\nboth bad, I confess,\n[3846]\u2014\u2014\u2014ut calceus olim\nSi pede major erit, subvertet: si minor, uret.\n\nAs a shoe too big or too little, one pincheth, the other sets the foot\nawry, sed e malis minimum. If adversity hath killed his thousand,\nprosperity hath killed his ten thousand: therefore adversity is to be\npreferred; [3847]haec froeno indiget, illa solatio: illa fallit, haec\ninstruit: the one deceives, the other instructs; the one miserably\nhappy, the other happily miserable; and therefore many philosophers\nhave voluntarily sought adversity, and so much commend it in their\nprecepts. Demetrius, in Seneca, esteemed it a great infelicity, that in\nhis lifetime he had no misfortune, miserum cui nihil unquam accidisset,\nadversi. Adversity then is not so heavily to be taken, and we ought not\nin such cases so much to macerate ourselves: there is no such odds in\npoverty and riches. To conclude in [3848]Hierom's words, I will ask our\nmagnificoes that build with marble, and bestow a whole manor on a\nthread, what difference between them and Paul the Eremite, that bare\nold man? They drink in jewels, he in his hand: he is poor and goes to\nheaven, they are rich and go to hell.\n\nMEMB. IV.\n\n_Against Servitude, Loss of Liberty, Imprisonment, Banishment_.\n\nServitude, loss of liberty, imprisonment, are no such miseries as they\nare held to be: we are slaves and servants the best of us all: as we do\nreverence our masters, so do our masters their superiors: gentlemen\nserve nobles, and nobles subordinate to kings, omne sub regno graviore\nregnum, princes themselves are God's servants, reges in ipsos imperium\nest Jovis. They are subject to their own laws, and as the kings of\nChina endure more than slavish imprisonment, to maintain their state\nand greatness, they never come abroad. Alexander was a slave to fear,\nCaesar of pride, Vespasian to his money (nihil enim refert, rerum sis\nservus an hominum), [3849] Heliogabalus to his gut, and so of the rest.\nLovers are slaves to their mistresses, rich men to their gold,\ncourtiers generally to lust and ambition, and all slaves to our\naffections, as Evangelus well discourseth in [3850]Macrobius, and\n[3851]Seneca the philosopher, assiduam servitutem extremam et\nineluctabilem he calls it, a continual slavery, to be so captivated by\nvices; and who is free? Why then dost thou repine? Satis est potens,\nHierom saith, qui servire non cogitur. Thou carriest no burdens, thou\nart no prisoner, no drudge, and thousands want that liberty, those\npleasures which thou hast. Thou art not sick, and what wouldst thou\nhave? But nitimur in vetitum, we must all eat of the forbidden fruit.\nWere we enjoined to go to such and such places, we would not willingly\ngo: but being barred of our liberty, this alone torments our wandering\nsoul that we may not go. A citizen of ours, saith [3852]Cardan, was\nsixty years of age, and had never been forth of the walls of the city\nof Milan; the prince hearing of it, commanded him not to stir out:\nbeing now forbidden that which all his life he had neglected, he\nearnestly desired, and being denied, dolore confectus mortem, obiit, he\ndied for grief.\nWhat I have said of servitude, I again say of imprisonment, we are all\nprisoners. [3853]What is our life but a prison? We are all imprisoned\nin an island. The world itself to some men is a prison, our narrow seas\nas so many ditches, and when they have compassed the globe of the\nearth, they would fain go see what is done in the moon. In\n[3854]Muscovy and many other northern parts, all over Scandia, they are\nimprisoned half the year in stoves, they dare not peep out for cold. At\n[3855]Aden in Arabia they are penned in all day long with that other\nextreme of heat, and keep their markets in the night. What is a ship\nbut a prison? And so many cities are but as so many hives of bees,\nanthills; but that which thou abhorrest, many seek: women keep in all\nwinter, and most part of summer, to preserve their beauties; some for\nlove of study: Demosthenes shaved his beard because he would cut off\nall occasions from going abroad: how many monks and friars, anchorites,\nabandon the world. Monachus in urbe, piscis in arido. Art in prison?\nMake right use of it, and mortify thyself; [3856] Where may a man\ncontemplate better than in solitariness, or study more than in\nquietness? Many worthy men have been imprisoned all their lives, and it\nhath been occasion of great honour and glory to them, much public good\nby their excellent meditation. [3857]Ptolomeus king of Egypt, cum\nviribus attenuatis infirma valetudine laboraret, miro descendi studio\naffectus, &c. now being taken with a grievous infirmity of body that he\ncould not stir abroad, became Strato's scholar, fell hard to his book,\nand gave himself wholly to contemplation, and upon that occasion (as\nmine author adds), pulcherrimum regiae opulentiae monumentum, &c., to\nhis great honour built that renowned library at Alexandria, wherein\nwere 40,000 volumes. Severinus Boethius never writ so elegantly as in\nprison, Paul so devoutly, for most of his epistles were dictated in his\nbands: Joseph, saith [3858]Austin, got more credit in prison, than when\nhe distributed corn, and was lord of Pharaoh's house. It brings many a\nlewd, riotous fellow home, many wandering rogues it settles, that would\notherwise have been like raving tigers, ruined themselves and others.\nBanishment is no grievance at all, Omne solum forti patria, &c. et\npatria est ubicunque bene est, that's a man's country where he is well\nat ease. Many travel for pleasure to that city, saith Seneca, to which\nthou art banished, and what a part of the citizens are strangers born\nin other places? [3859]Incolentibus patria, 'tis their country that are\nborn in it, and they would think themselves banished to go to the place\nwhich thou leavest, and from which thou art so loath to depart. 'Tis no\ndisparagement to be a stranger, or so irksome to be an exile. [3860]The\nrain is a stranger to the earth, rivers to the sea, Jupiter in Egypt,\nthe sun to us all. The soul is an alien to the body, a nightingale to\nthe air, a swallow in a house, and Ganymede in heaven, an elephant at\nRome, a Phoenix in India; and such things commonly please us best,\nwhich are most strange and come the farthest off. Those old Hebrews\nesteemed the whole world Gentiles; the Greeks held all barbarians but\nthemselves; our modern Italians account of us as dull Transalpines by\nway of reproach, they scorn thee and thy country which thou so much\nadmirest. 'Tis a childish humour to hone after home, to be discontent\nat that which others seek; to prefer, as base islanders and Norwegians\ndo, their own ragged island before Italy or Greece, the gardens of the\nworld. There is a base nation in the north, saith [3861]Pliny, called\nChauci, that live amongst rocks and sands by the seaside, feed on fish,\ndrink water: and yet these base people account themselves slaves in\nrespect, when they come to Rome. Ita est profecto (as he concludes)\nmultis fortuna parcit in poenam, so it is, fortune favours some to live\nat home, to their further punishment: 'tis want of judgment. All places\nare distant from heaven alike, the sun shines happily as warm in one\ncity as in another, and to a wise man there is no difference of climes;\nfriends are everywhere to him that behaves himself well, and a prophet\nis not esteemed in his own country. Alexander, Caesar, Trajan, Adrian,\nwere as so many land-leapers, now in the east, now in the west, little\nat home; and Polus Venetus, Lod. Vertomannus, Pinzonus, Cadamustus,\nColumbus, Americus Vespucius, Vascus Gama, Drake, Candish, Oliver\nAnort, Schoutien, got, all their honour by voluntary expeditions. But\nyou say such men's travel is voluntary; we are compelled, and as\nmalefactors must depart; yet know this of [3862]Plato to be true,\nultori Deo summa cura peregrinus est, God hath an especial care of\nstrangers, and when he wants friends and allies, he shall deserve\nbetter and find more favour with God and men. Besides the pleasure of\nperegrination, variety of objects will make amends; and so many nobles,\nTully, Aristides, Themistocles, Theseus, Codrus, &c. as have been\nbanished, will give sufficient credit unto it. Read Pet. Alcionius his\ntwo books of this subject.\n\nMEMB. V.\n\n_Against Sorrow for Death of Friends or otherwise, vain Fear, &c._\n\nDeath and departure of friends are things generally grievous, [3863]\nOmnium quae in humana vita contingunt, luctus atque mors sunt\nacerbissima, the most austere and bitter accidents that can happen to a\nman in this life, in aeternum valedicere, to part for ever, to forsake\nthe world and all our friends, 'tis ultimum terribilium, the last and\nthe greatest terror, most irksome and troublesome unto us, [3864]Homo\ntoties moritur, quoties amittit suos. And though we hope for a better\nlife, eternal happiness, after these painful and miserable days, yet we\ncannot compose ourselves willingly to die; the remembrance of it is\nmost grievous unto us, especially to such who are fortunate and rich:\nthey start at the name of death, as a horse at a rotten post. Say what\nyou can of that other world, [3865]Montezuma that Indian prince, Bonum\nest esse hic, they had rather be here. Nay many generous spirits, and\ngrave staid men otherwise, are so tender in this, that at the loss of a\ndear friend they will cry out, roar, and tear their hair, lamenting\nsome months after, howling O Hone, as those Irish women and\n[3866]Greeks at their graves, commit many indecent actions, and almost\ngo beside themselves. My dear father, my sweet husband, mine only\nbrother's dead, to whom shall I make my moan? O me miserum! Quis dabit\nin lachrymas fontem, &c. What shall I do?\n[3867]Sed totum hoc studium luctu fraterna mihi mors\nAbstulit, hei misero frater adempte mihi?\n\nMy brother's death my study hath undone,\nWoe's me, alas my brother he is gone.\n\nMezentius would not live after his son:\n[3868]Nunc vivo, nec adhuc homines lucemque relinquo,\nSed linquam\u2014\u2014\u2014\n\nAnd Pompey's wife cried out at the news of her husband's death,\n[3869]Turpe mori post te solo non posse dolore,\nViolenta luctu et nescia tolerandi,\n\nas [3870]Tacitus of Agrippina, not able to moderate her passions. So\nwhen she heard her son was slain, she abruptly broke off her work,\nchanged countenance and colour, tore her hair, and fell a roaring\ndownright.\n[3871]\u2014\u2014\u2014subitus miserae color ossa reliquit,\nExcussi manibus radii, revolutaque pensa:\nEvolat infelix et foemineo ululatu\nScissa comam\u2014\u2014\u2014\n\nAnother would needs run upon the sword's point after Euryalus'\ndeparture,\n[3872]Figite me, si qua est pietas, in me omnia tela\nConjicite o Rutili;\u2014\u2014\u2014\n\nO let me die, some good man or other make an end of me. How did\nAchilles take on for Patroclus' departure? A black cloud of sorrows\novershadowed him, saith Homer. Jacob rent his clothes, put sackcloth\nabout his loins, sorrowed for his son a long season, and could not be\ncomforted, but would needs go down into the grave unto his son, Gen.\nxxxvii. 37. Many years after, the remembrance of such friends, of such\naccidents, is most grievous unto us, to see or hear of it, though it\nconcern not ourselves but others. Scaliger saith of himself, that he\nnever read Socrates' death, in Plato's Phaedon, but he wept:\n[3873]Austin shed tears when he read the destruction of Troy. But\nhowsoever this passion of sorrow be violent, bitter, and seizeth\nfamiliarly on wise, valiant, discreet men, yet it may surely be\nwithstood, it may be diverted. For what is there in this life, that it\nshould be so dear unto us? or that we should so much deplore the\ndeparture of a friend? The greatest pleasures are common society, to\nenjoy one another's presence, feasting, hawking, hunting, brooks,\nwoods, hills, music, dancing, &c. all this is but vanity and loss of\ntime, as I have sufficiently declared.\n[3874]\u2014\u2014\u2014dum bibimus, dum serta, unguenta, puellas\nPoscimus, obrepit non intellecta senectus.\n\nWhilst we drink, prank ourselves, with wenches dally,\nOld age upon's at unawares doth sally.\n\nAs alchemists spend that small modicum they have to get gold, and never\nfind it, we lose and neglect eternity, for a little momentary pleasure\nwhich we cannot enjoy, nor shall ever attain to in this life. We abhor\ndeath, pain, and grief, all, yet we will do nothing of that which\nshould vindicate us from, but rather voluntarily thrust ourselves upon\nit. [3875] The lascivious prefers his whore before his life, or good\nestate; an angry man his revenge: a parasite his gut; ambitious,\nhonours; covetous, wealth; a thief his booty; a soldier his spoil; we\nabhor diseases, and yet we pull them upon us. We are never better or\nfreer from cares than when we sleep, and yet, which we so much avoid\nand lament, death is but a perpetual sleep; and why should it, as\n[3876]Epicurus argues, so much affright us? When we are, death is not:\nbut when death is, then we are not: our life is tedious and troublesome\nunto him that lives best; [3877]'tis a misery to be born, a pain to\nlive, a trouble to die: death makes an end of our miseries, and yet we\ncannot consider of it; a little before [3878]Socrates drank his portion\nof cicuta, he bid the citizens of Athens cheerfully farewell, and\nconcluded his speech with this short sentence; My time is now come to\nbe gone, I to my death, you to live on; but which of these is best, God\nalone knows. For there is no pleasure here but sorrow is annexed to it,\nrepentance follows it. [3879]If I feed liberally, I am likely sick or\nsurfeit: if I live sparingly my hunger and thirst is not allayed; I am\nwell neither full nor fasting; if I live honest, I burn in lust; if I\ntake my pleasure, I tire and starve myself, and do injury to my body\nand soul. [3880]Of so small a quantity of mirth, how much sorrow? after\nso little pleasure, how great misery? 'Tis both ways troublesome to me,\nto rise and go to bed, to eat and provide my meat; cares and\ncontentions attend me all day long, fears and suspicions all my life. I\nam discontented, and why should I desire so much to live? But a happy\ndeath will make an end of all our woes and miseries; omnibus una meis\ncerta medela malis; why shouldst not thou then say with old Simeon\nsince thou art so well affected, Lord now let thy servant depart in\npeace: or with Paul, I desire to be dissolved, and to be with Christ?\nBeata mors quae ad beatam vitam aditum aperit, 'tis a blessed hour that\nleads us to a [3881]blessed life, and blessed are they that die in the\nLord. But life is sweet, and death is not so terrible in itself as the\nconcomitants of it, a loathsome disease, pain, horror, &c. and many\ntimes the manner of it, to be hanged, to be broken on the wheel, to be\nburned alive. [3882]Servetus the heretic, that suffered in Geneva, when\nhe was brought to the stake, and saw the executioner come with fire in\nhis hand, homo viso igne tam horrendum exclamavit, ut universum populum\nperterrefecerit, roared so loud, that he terrified the people. An old\nstoic would have scorned this. It troubles some to be unburied, or so:\n\u2014\u2014\u2014non te optima mater\nCondet humi, patriove onerabit membra sepulchro;\nAlitibus linguere feris, et gurgite mersum\nUnda feret, piscesque impasti vulnera lambent.\n\nThy gentle parents shall not bury thee,\nAmongst thine ancestors entomb'd to be,\nBut feral fowl thy carcass shall devour,\nOr drowned corps hungry fish maws shall scour.\n\nAs Socrates told Crito, it concerns me not what is done with me when I\nam dead; Facilis jactura sepulchri: I care not so long as I feel it\nnot; let them set mine head on the pike of Tenerife, and my quarters in\nthe four parts of the world,\u2014pascam licet in cruce corvos, let wolves\nor bears devour me;\u2014[3883]Caelo tegitur qui non habet urnam, the canopy\nof heaven covers him that hath no tomb. So likewise for our friends,\nwhy should their departure so much trouble us? They are better as we\nhope, and for what then dost thou lament, as those do whom Paul taxed\nin his time, 1 Thes. iv. 13. that have no hope? 'Tis fit there should\nbe some solemnity.\n[3884]Sed sepelire decet defunctum, pectore forti,\nConstantes, unumque diem fletui indulgentes.\n\nJob's friends said not a word to him the first seven days, but let\nsorrow and discontent take their course, themselves sitting sad and\nsilent by him. When Jupiter himself wept for Sarpedon, what else did\nthe poet insinuate, but that some sorrow is good\n[3885]Quis matrem nisi mentis inops in funere nati\nFlere vetat?\u2014\u2014\u2014\n\nwho can blame a tender mother if she weep for her children? Beside, as\n[3886]Plutarch holds, 'tis not in our power not to lament, Indolentia\nnon cuivis contingit, it takes away mercy and pity, not to be sad; 'tis\na natural passion to weep for our friends, an irresistible passion to\nlament and grieve. I know not how (saith Seneca) but sometimes 'tis\ngood to be miserable in misery: and for the most part all grief\nevacuates itself by tears,\n[3887]\u2014\u2014\u2014est quaedam flere voluptas,\nExpletur lachrymis egeriturque dolor:\n\nyet after a day's mourning or two, comfort thyself for thy heaviness,\nEccles. xxxviii. 17. [3888]Non decet defunctum ignavo quaestu prosequi;\n'twas Germanicus' advice of old, that we should not dwell too long upon\nour passions, to be desperately sad, immoderate grievers, to let them\ntyrannise, there's indolentiae, ars, a medium to be kept: we do not\n(saith [3889]Austin) forbid men to grieve, but to grieve overmuch. I\nforbid not a man to be angry, but I ask for what cause he is so? Not to\nbe sad, but why is he sad? Not to fear, but wherefore is he afraid? I\nrequire a moderation as well as a just reason. [3890]The Romans and\nmost civil commonwealths have set a time to such solemnities, they must\nnot mourn after a set day, or if in a family a child be born, a\ndaughter or son married, some state or honour be conferred, a brother\nbe redeemed from his bands, a friend from his enemies, or the like,\nthey must lament no more. And 'tis fit it should be so; to what end is\nall their funeral pomp, complaints, and tears? When Socrates was dying,\nhis friends Apollodorus and Crito, with some others, were weeping by\nhim, which he perceiving, asked them what they meant: [3891]for that\nvery cause he put all the women out of the room, upon which words of\nhis they were abashed, and ceased from their tears. Lodovicus\nCortesius, a rich lawyer of Padua (as [3892] Bernardinus Scardeonius\nrelates) commanded by his last will, and a great mulct if otherwise to\nhis heir, that no funeral should be kept for him, no man should lament:\nbut as at a wedding, music and minstrels to be provided; and instead of\nblack mourners, he took order, [3893]that twelve virgins clad in green\nshould carry him to the church. His will and testament was accordingly\nperformed, and he buried in St. Sophia's church. [3894]Tully was much\ngrieved for his daughter Tulliola's death at first, until such time\nthat he had confirmed his mind with some philosophical precepts,\n[3895]then he began to triumph over fortune and grief, and for her\nreception into heaven to be much more joyed than before he was troubled\nfor her loss. If a heathen man could so fortify himself from\nphilosophy, what shall a Christian from divinity? Why dost thou so\nmacerate thyself? 'Tis an inevitable chance, the first statute in Magna\nCharta, an everlasting Act of Parliament, all must [3896]die.\n[3897]Constat aeterna positumque lege est,\nUt constet genitum nihil.\n\nIt cannot be revoked, we are all mortal, and these all commanding gods\nand princes die like men:[3898]\u2014involvit humile pariter et celsum\ncaput, aquatque summis infima. O weak condition of human estate,\nSylvius exclaims: [3899]Ladislaus, king of Bohemia, eighteen years of\nage, in the flower of his youth, so potent, rich, fortunate and happy,\nin the midst of all his friends, amongst so many [3900]physicians, now\nready to be [3901] married, in thirty-six hours sickened and died. We\nmust so be gone sooner or later all, and as Calliopeius in the comedy\ntook his leave of his spectators and auditors, Vos valete et plaudite,\nCalliopeius recensui, must we bid the world farewell (Exit\nCalliopeius), and having now played our parts, for ever be gone. Tombs\nand monuments have the like fate, data sunt ipsis quoque fata\nsepulchris, kingdoms, provinces, towns, and cities have their periods,\nand are consumed. In those flourishing times of Troy, Mycenae was the\nfairest city in Greece, Graeciae cunctae imperitabat, but it, alas, and\nthat [3902]Assyrian Nineveh are quite overthrown: the like fate hath\nthat Egyptian and Boeotian Thebes, Delos, commune Graeciae,\nconciliabulum, the common council-house of Greece, [3903]and Babylon,\nthe greatest city that ever the sun shone on, hath now nothing but\nwalls and rubbish left. [3904]Quid Pandioniae restat nisi nomen\nAthenae? Thus [3905]Pausanias complained in his times. And where is\nTroy itself now, Persepolis, Carthage, Cizicum, Sparta, Argos, and all\nthose Grecian cities? Syracuse and Agrigentum, the fairest towns in\nSicily, which had sometimes 700,000 inhabitants, are now decayed: the\nnames of Hieron, Empedocles, &c., of those mighty numbers of people,\nonly left. One Anacharsis is remembered amongst the Scythians; the\nworld itself must have an end; and every part of it. Caeterae igitur\nurbes sunt mortales, as Peter [3906]Gillius concludes of\nConstantinople, haec sane quamdiu erunt homines, futura mihi videtur\nimmortalis; but 'tis not so: nor site, nor strength, nor sea nor land,\ncan vindicate a city, but it and all must vanish at last. And as to a\ntraveller great mountains seem plains afar off, at last are not\ndiscerned at all; cities, men, monuments decay,\u2014nec solidis prodest sua\nmachina terris,[3907]the names are only left, those at length\nforgotten, and are involved in perpetual night.\n[3908]Returning out of Asia, when I sailed from Aegina toward Megara, I\nbegan (saith Servius Sulpicius, in a consolatory epistle of his to\nTully) to view the country round about. Aegina was behind me, Megara\nbefore, Piraeus on the right hand, Corinth on the left, what\nflourishing towns heretofore, now prostrate and overwhelmed before mine\neyes? I began to think with myself, alas, why are we men so much\ndisquieted with the departure of a friend, whose life is much shorter?\n[3909]When so many goodly cities lie buried before us. Remember, O\nServius, thou art a man; and with that I was much confirmed, and\ncorrected myself. Correct then likewise, and comfort thyself in this,\nthat we must necessarily die, and all die, that we shall rise again: as\nTully held; Jucundiorque multo congressus noster futurus, quam insuavis\net acerbus digressus, our second meeting shall be much more pleasant\nthan our departure was grievous.\nAye, but he was my most dear and loving friend, my sole friend,\n[3910]Quis deciderio sit pudor aut modus\nTam chari capitis?\u2014\u2014\u2014\n\nAnd who can blame my woe?\n\nThou mayst be ashamed, I say with [3911]Seneca, to confess it, in such\na [3912]tempest as this to have but one anchor, go seek another: and\nfor his part thou dost him great injury to desire his longer life.\n[3913]Wilt thou have him crazed and sickly still, like a tired\ntraveller that comes weary to his inn, begin his journey afresh, or to\nbe freed from his miseries; thou hast more need rejoice that he is\ngone. Another complains of a most sweet wife, a young wife, Nondum\nsustulerat flavum Proserpina crinem, such a wife as no mortal man ever\nhad, so good a wife, but she is now dead and gone, laethaeoque jacet\ncondita sarcophago. I reply to him in Seneca's words, if such a woman\nat least ever was to be had, [3914]He did either so find or make her;\nif he found her, he may as happily find another; if he made her, as\nCritobulus in Xenophon did by his, he may as good cheap inform another,\net bona tam sequitur, quam bona prima fuit; he need not despair, so\nlong as the same master is to be had. But was she good? Had she been so\ntired peradventure as that Ephesian widow in Petronius, by some\nswaggering soldier, she might not have held out. Many a man would have\nbeen willingly rid of his: before thou wast bound, now thou art free;\n[3915]and 'tis but a folly to love thy fetters though they be of gold.\nCome into a third place, you shall have an aged father sighing for a\nson, a pretty child;\n[3916]Impube pectus quale vel impia\nMolliret Thracum pectora.\n\n\u2014\u2014\u2014He now lies asleep,\nWould make an impious Thracian weep.\n\nOr some fine daughter that died young, Nondum experta novi gaudia prima\ntori. Or a forlorn son for his deceased father. But why? Prior exiit,\nprior intravit, he came first, and he must go first. [3917]Tu frustra\npius, heu, &c. What, wouldst thou have the laws of nature altered, and\nhim to live always? Julius Caesar, Augustus, Alcibiades, Galen,\nAristotle, lost their fathers young. And why on the other side shouldst\nthou so heavily take the death of thy little son?\n[3918]Num quia nec fato, merita nec morte peribat,\nSed miser ante diem\u2014\u2014\u2014\n\nhe died before his time, perhaps, not yet come to the solstice of his\nage, yet was he not mortal? Hear that divine [3919]Epictetus, If thou\ncovet thy wife, friends, children should live always, thou art a fool.\nHe was a fine child indeed, dignus Apollineis lachrymis, a sweet, a\nloving, a fair, a witty child, of great hope, another Eteoneus, whom\nPindarus the poet and Aristides the rhetorician so much lament; but who\ncan tell whether he would have been an honest man? He might have proved\na thief, a rogue, a spendthrift, a disobedient son, vexed and galled\nthee more than all the world beside, he might have wrangled with thee\nand disagreed, or with his brothers, as Eteocles and Polynices, and\nbroke thy heart; he is now gone to eternity, as another Ganymede, in\nthe [3920]flower of his youth, as if he had risen, saith\n[3921]Plutarch, from the midst of a feast before he was drunk, the\nlonger he had lived, the worse he would have been, et quo vita longior,\n(Ambrose thinks) culpa numerosior, more sinful, more to answer he would\nhave had. If he was naught, thou mayst be glad he is gone; if good, be\nglad thou hadst such a son. Or art thou sure he was good? It may be he\nwas an hypocrite, as many are, and howsoever he spake thee fair,\nperadventure he prayed, amongst the rest that Icaro Menippus heard at\nJupiter's whispering place in Lucian, for his father's death, because\nhe now kept him short, he was to inherit much goods, and many fair\nmanors after his decease. Or put case he was very good, suppose the\nbest, may not thy dead son expostulate with thee, as he did in the same\n[3922]Lucian, why dost thou lament my death, or call me miserable that\nam much more happy than thyself? what misfortune is befallen me? Is it\nbecause I am not so bald, crooked, old, rotten, as thou art? What have\nI lost, some of your good cheer, gay clothes, music, singing, dancing,\nkissing, merry-meetings, thalami lubentias, &c., is that it? Is it not\nmuch better not to hunger at all than to eat: not to thirst than to\ndrink to satisfy thirst: not to be cold than to put on clothes to drive\naway cold? You had more need rejoice that I am freed from diseases,\nagues, cares, anxieties, livor, love, covetousness, hatred, envy,\nmalice, that I fear no more thieves, tyrants, enemies, as you do.\n[3923]Ad cinerem et manes credis curare sepultos? Do they concern us at\nall, think you, when we are once dead? Condole not others then\novermuch, wish not or fear thy death. [3924] Summum nec optes diem nec\nmetuas; 'tis to no purpose.\nExcessi e vitae aerumnis facilisque lubensque\nNe perjora ipsa morte dehinc videam.\n\nI left this irksome life with all mine heart,\nLest worse than death should happen to my part.\n\n[3925]Cardinal Brundusinus caused this epitaph in Rome to be inscribed\non his tomb, to show his willingness to die, and tax those that were so\nboth to depart. Weep and howl no more then, 'tis to small purpose; and\nas Tully adviseth us in the like case, Non quos amisimus, sed quantum\nlugere par sit cogitemus: think what we do, not whom we have lost. So\nDavid did, 2 Sam. xxii., While the child was yet alive, I fasted and\nwept; but being now dead, why should I fast? Can I bring him again? I\nshall go to him, but he cannot return to me. He that doth otherwise is\nan intemperate, a weak, a silly, and indiscreet man. Though Aristotle\ndeny any part of intemperance to be conversant about sorrow, I am of\n[3926]Seneca's mind, he that is wise is temperate, and he that is\ntemperate is constant, free from passion, and he that is such a one, is\nwithout sorrow, as all wise men should be. The [3927]Thracians wept\nstill when a child was born, feasted and made mirth when any man was\nburied: and so should we rather be glad for such as die well, that they\nare so happily freed from the miseries of this life. When Eteoneus,\nthat noble young Greek, was so generally lamented by his friends,\nPindarus the poet feigns some god saying, Silete homines, non enim\nmiser est, &c. be quiet good folks, this young man is not so miserable\nas you think; he is neither gone to Styx nor Acheron, sed gloriosus et\nsenii expers heros, he lives for ever in the Elysian fields. He now\nenjoys that happiness which your great kings so earnestly seek, and\nwears that garland for which ye contend. If our present weakness is\nsuch, we cannot moderate our passions in this behalf, we must divert\nthem by all means, by doing something else, thinking of another\nsubject. The Italians most part sleep away care and grief, if it\nunseasonably seize upon them, Danes, Dutchmen, Polanders and Bohemians\ndrink it down, our countrymen go to plays: do something or other, let\nit not transpose thee, or by [3928] premeditation make such accidents\nfamiliar, as Ulysses that wept for his dog, but not for his wife, quod\nparatus esset animo obfirmato, (Plut. de anim. tranq.) accustom\nthyself, and harden beforehand by seeing other men's calamities, and\napplying them to thy present estate; Praevisum est levius quod fuit\nante malum. I will conclude with [3929]Epictetus, If thou lovest a pot,\nremember 'tis but a, pot thou lovest, and thou wilt not be troubled\nwhen 'tis broken: if thou lovest a son or wife, remember they were\nmortal, and thou wilt not be so impatient. And for false fears and all\nother fortuitous inconveniences, mischances, calamities, to resist and\nprepare ourselves, not to faint is best: [3930]Stultum est timere quod\nvitari non potest, 'tis a folly to fear that which cannot be avoided,\nor to be discouraged at all.\n[3931]Nam quisquis trepidus pavet vel optat,\nAbjecit clypeum, locoque motus\nNectit qua valeat trahi catenam.\n\nFor he that so faints or fears, and yields to his passion, flings away\nhis own weapons, makes a cord to bind himself, and pulls a beam upon\nhis own head.\n\nMEMB. VI.\n\n_Against Envy, Livor, Emulation, Hatred, Ambition, Self-love, and all\nother Affections_.\n\nAgainst those other [3932]passions and affections, there is no better\nremedy than as mariners when they go to sea, provide all things\nnecessary to resist a tempest: to furnish ourselves with philosophical\nand Divine precepts, other men's examples, [3933]Periculum ex aliis\nfacere, sibi quod ex usu siet: To balance our hearts with love,\ncharity, meekness, patience, and counterpoise those irregular motions\nof envy, livor, spleen, hatred, with their opposite virtues, as we bend\na crooked staff another way, to oppose [3934]sufferance to labour,\npatience to reproach, bounty to covetousness, fortitude to\npusillanimity, meekness to anger, humility to pride, to examine\nourselves for what cause we are so much disquieted, on what ground,\nwhat occasion, is it just or feigned? And then either to pacify\nourselves by reason, to divert by some other object, contrary passion,\nor premeditation. [3935]Meditari secum oportet quo pacto adversam\naerumnam ferat, Paricla, damna, exilia peregre rediens semper cogitet,\naut filii peccatum, aut uxoris mortem, aut morbum filiae, communia esse\nhaec: fieri posse, ut ne quid animo sit novum. To make them familiar,\neven all kind of calamities, that when they happen they may be less\ntroublesome unto us. In secundis meditare, quo pacto feras adversa: or\nout of mature judgment to avoid the effect, or disannul the cause, as\nthey do that are troubled with toothache, pull them quite out.\n[3936]Ut vivat castor, sibi testes amputat ipse;\nTu quoque siqua nocent, abjice, tutus eris.\n\nThe beaver bites off's stones to save the rest:\nDo thou the like with that thou art opprest.\n\nOr as they that play at wasters, exercise themselves by a few cudgels\nhow to avoid an enemy's blows: let us arm ourselves against all such\nviolent incursions, which may invade our minds. A little experience and\npractice will inure us to it; vetula vulpes, as the proverb saith,\nlaqueo haud capitur, an old fox is not so easily taken in a snare; an\nold soldier in the world methinks should not be disquieted, but ready\nto receive all fortunes, encounters, and with that resolute captain,\ncome what may come, to make answer,\n[3937]\u2014\u2014\u2014non ulla laborum\nO virgo nova mi facies inopinaque surgit,\nOmnia percepi atque animo mecum ante peregi.\n\nNo labour comes at unawares to me,\nFor I have long before cast what may be.\n\n[3938]\u2014\u2014\u2014non hoc primum mea pectora vulnus\nSenserunt, graviora tuli\u2014\u2014\u2014\n\nThe commonwealth of [3939]Venice in their armoury have this\ninscription, Happy is that city which in time of peace thinks of war, a\nfit motto for every man's private house; happy is the man that provides\nfor a future assault. But many times we complain, repine and mutter\nwithout a cause, we give way to passions we may resist, and will not.\nSocrates was bad by nature, envious, as he confessed to Zophius the\nphysiognomer, accusing him of it, froward and lascivious: but as he was\nSocrates, he did correct and amend himself. Thou art malicious,\nenvious, covetous, impatient, no doubt, and lascivious, yet as thou art\na Christian, correct and moderate thyself. 'Tis something, I confess,\nand able to move any man, to see himself contemned, obscure, neglected,\ndisgraced, undervalued, [3940]left behind; some cannot endure it, no\nnot constant Lipsius, a man discreet otherwise, yet too weak and\npassionate in this, as his words express, [3941]collegas olim, quos ego\nsine fremitu non intueor, nuper terrae filios, nunc Maecenates et\nAgrippas habeo,\u2014summo jam monte potitos. But he was much to blame for\nit: to a wise staid man this is nothing, we cannot all be honoured and\nrich, all Caesars; if we will be content, our present state is good,\nand in some men's opinion to be preferred. Let them go on, get wealth,\noffices, titles, honours, preferments, and what they will themselves,\nby chance, fraud, imposture, simony, and indirect means, as too many\ndo, by bribery, flattery, and parasitical insinuation, by impudence and\ntime-serving, let them climb up to advancement in despite of virtue,\nlet them go before, cross me on every side, me non offendunt modo non\nin, oculos incurrant, [3942]as he said, correcting his former error,\nthey do not offend me, so long as they run not into mine eyes. I am\ninglorious and poor, composita paupertate, but I live secure and quiet:\nthey are dignified, have great means, pomp, and state, they are\nglorious; but what have they with it? [3943]Envy, trouble, anxiety, as\nmuch labour to maintain their place with credit, as to get it at first.\nI am contented with my fortunes, spectator e longinquo, and love\nNeptunum procul a terra spectare furentem: he is ambitious, and not\nsatisfied with his: but what [3944]gets he by it? to have all his life\nlaid open, his reproaches seen: not one of a thousand but he hath done\nmore worthy of dispraise and animadversion than commendation; no better\nmeans to help this than to be private. Let them run, ride, strive as so\nmany fishes for a crumb, scrape, climb, catch, snatch, cozen, collogue,\ntemporise and fleer, take all amongst them, wealth, honour, [3945]and\nget what they can, it offends me not:\n[3946]\u2014\u2014\u2014me mea tellus\nLare secreto tutoque tegat,\n\nI am well pleased with my fortunes, [3947]Vivo et regno simul ista\nrelinquens.\nI have learned in what state soever I am, therewith to be contented,\nPhilip, iv 11. Come what can come, I am prepared. Nave ferar magna an\nparva, ferar unus et idem. I am the same. I was once so mad to bustle\nabroad, and seek about for preferment, tire myself, and trouble all my\nfriends, sed nihil labor tantus profecit nam dum alios amicorum mors\navocat, aliis ignotus sum, his invisus, alii large promittunt,\nintercedunt illi mecum soliciti, hi vana spe lactant; dum alios ambio,\nhos capto, illis innotesco, aetas perit, anni defluunt, amici\nfatigantur, ego deferor, et jam, mundi taesus, humanaeque satur\ninfidelitatis acquiesco. [3948]And so I say still; although I may not\ndeny, but that I have had some [3949] bountiful patrons, and noble\nbenefactors, ne sim interim ingratus, and I do thankfully acknowledge\nit, I have received some kindness, quod Deus illis beneficium rependat,\nsi non pro votis, fortasse pro meritis, more peradventure than I\ndeserve, though not to my desire, more of them than I did expect, yet\nnot of others to my desert; neither am I ambitious or covetous, for\nthis while, or a Suffenus to myself; what I have said, without\nprejudice or alteration shall stand. And now as a mired horse that\nstruggles at first with all his might and main to get out, but when he\nsees no remedy, that his beating will not serve, lies still, I have\nlaboured in vain, rest satisfied, and if I may usurp that of\n[3950]Prudentius,\nInveni portum; spes et fortuna valete,\nNil mihi vobiscum, ludite nunc alios.\n\nMine haven's found, fortune and hope adieu,\nMock others now, for I have done with you.\n\n\nMEMB. VII.\n\n_Against Repulse, Abuses, Injuries, Contempts, Disgraces, Contumelies,\nSlanders, Scoffs, &c._\n\nI may not yet conclude, think to appease passions, or quiet the mind,\ntill such time as I have likewise removed some other of their more\neminent and ordinary causes, which produce so grievous tortures and\ndiscontents: to divert all, I cannot hope; to point alone at some few\nof the chiefest, is that which I aim at.\n_Repulse_.] Repulse and disgrace are two main causes of discontent, but\nto an understanding man not so hardly to be taken. Caesar himself hath\nbeen denied, [3951]and when two stand equal in fortune, birth, and all\nother qualities alike, one of necessity must lose. Why shouldst thou\ntake it so grievously? It hath a familiar thing for thee thyself to\ndeny others. If every man might have what he would, we should all be\ndeified, emperors, kings, princes; if whatsoever vain hope suggests,\ninsatiable appetite affects, our preposterous judgment thinks fit were\ngranted, we should have another chaos in an instant, a mere confusion.\nIt is some satisfaction to him that is repelled, that dignities,\nhonours, offices, are not always given by desert or worth, but for\nlove, affinity, friendship, affection,[3952]great men's letters, or as\ncommonly they are bought and sold. [3953]Honours in court are bestowed\nnot according to men's virtues and good conditions (as an old courtier\nobserves), but as every man hath means, or more potent friends, so he\nis preferred. With us in France ([3954]for so their own countryman\nrelates) most part the matter is carried by favour and grace; he that\ncan get a great man to be his mediator, runs away with all the\npreferment. Indignissimus plerumque praefertur, Vatinius Catoni,\nillaudatus laudatissimo;\n[3955]\u2014\u2014\u2014servi dominantur; aselli\nOrnantur phaleris, dephalerantur equi.\n\nAn illiterate fool sits in a man's seat, and the common people hold him\nlearned, grave and wise. One professeth ([3956]Cardan well notes) for a\nthousand crowns, but he deserves not ten, when as he that deserves a\nthousand cannot get ten. Solarium non dat multis salem. As good horses\ndraw in carts, as coaches. And oftentimes, which Machiavel seconds,\n[3957] Principes non sunt qui ob insignem virtutem principatu digni\nsunt, he that is most worthy wants employment; he that hath skill to be\na pilot wants a ship, and he that could govern a commonwealth, a world\nitself, a king in conceit, wants means to exercise his worth, hath not\na poor office to manage, and yet all this while he is a better man that\nis fit to reign, etsi careat regno, though he want a kingdom,\n[3958]than he that hath one, and knows not how to rule it: a lion\nserves not always his keeper, but oftentimes the keeper the lion, and\nas [3959]Polydore Virgil hath it, multi reges ut pupilli ob inscitiam\nnon regunt sed reguntur. Hieron of Syracuse was a brave king, but\nwanted a kingdom; Perseus of Macedon had nothing of a king, but the\nbare name and title, for he could not govern it: so great places are\noften ill bestowed, worthy persons unrespected. Many times, too, the\nservants have more means than the masters whom they serve, which\n[3960]Epictetus counts an eyesore and inconvenient. But who can help\nit? It is an ordinary thing in these days to see a base impudent ass,\nilliterate, unworthy, insufficient, to be preferred before his betters,\nbecause he can put himself forward, because he looks big, can bustle in\nthe world, hath a fair outside, can temporise, collogue, insinuate, or\nhath good store of friends and money, whereas a more discreet, modest,\nand better-deserving man shall lie hid or have a repulse. 'Twas so of\nold, and ever will be, and which Tiresias advised Ulysses in the [3961]\npoet,\u2014Accipe qua ratione queas ditescere, &c., is still in use; lie,\nflatter, and dissemble: if not, as he concludes,\u2014Ergo pauper eris, then\ngo like a beggar as thou art. Erasmus, Melancthon, Lipsius, Budaeus,\nCardan, lived and died poor. Gesner was a silly old man, baculo\ninnixus, amongst all those huffing cardinals, swelling bishops that\nflourished in his time, and rode on foot-clothes. It is not honesty,\nlearning, worth, wisdom, that prefers men, The race is not to the\nswift, nor the battle to the strong, but as the wise man said,\n[3962]Chance, and sometimes a ridiculous chance. [3963]Casus plerumque\nridiculus multos elevavit. 'Tis fortune's doings, as they say, which\nmade Brutus now dying exclaim, O misera virtus, ergo nihil quam verba\neras, atqui ego te tanquam rem exercebam, sed tu serviebas fortunae.\n[3964]Believe it hereafter, O my friends! virtue serves fortune. Yet be\nnot discouraged (O my well deserving spirits) with this which I have\nsaid, it may be otherwise, though seldom I confess, yet sometimes it\nis. But to your farther content, I'll tell you a [3965]tale. In Maronia\npia, or Maronia felix, I know not whether, nor how long since, nor in\nwhat cathedral church, a fat prebend fell void. The carcass scarce\ncold, many suitors were up in an instant. The first had rich friends, a\ngood purse, and he was resolved to outbid any man before he would lose\nit, every man supposed he should carry it. The second was my lord\nBishop's chaplain (in whose gift it was), and he thought it his due to\nhave it. The third was nobly born, and he meant to get it by his great\nparents, patrons, and allies. The fourth stood upon his worth, he had\nnewly found out strange mysteries in chemistry, and other rare\ninventions, which he would detect to the public good. The fifth was a\npainful preacher, and he was commended by the whole parish where he\ndwelt, he had all their hands to his certificate. The sixth was the\nprebendary's son lately deceased, his father died in debt (for it, as\nthey say), left a wife and many poor children. The seventh stood upon\nfair promises, which to him and his noble friends had been formerly\nmade for the next place in his lordship's gift. The eighth pretended\ngreat losses, and what he had suffered for the church, what pains he\nhad taken at home and abroad, and besides he brought noblemen's\nletters. The ninth had married a kinswoman, and he sent his wife to sue\nfor him. The tenth was a foreign doctor, a late convert, and wanted\nmeans. The eleventh would exchange for another, he did not like the\nformer's site, could not agree with his neighbours and fellows upon any\nterms, he would be gone. The twelfth and last was (a suitor in conceit)\na right honest, civil, sober man, an excellent scholar, and such a one\nas lived private in the university, but he had neither means nor money\nto compass it; besides he hated all such courses, he could not speak\nfor himself, neither had he any friends to solicit his cause, and\ntherefore made no suit, could not expect, neither did he hope for, or\nlook after it. The good bishop amongst a jury of competitors thus\nperplexed, and not yet resolved what to do, or on whom to bestow it, at\nthe last, of his own accord, mere motion, and bountiful nature, gave it\nfreely to the university student, altogether unknown to him but by\nfame; and to be brief, the academical scholar had the prebend sent him\nfor a present. The news was no sooner published abroad, but all good\nstudents rejoiced, and were much cheered up with it, though some would\nnot believe it; others, as men amazed, said it was a miracle; but one\namongst the rest thanked God for it, and said, Nunc juvat tandem\nstudiosum esse, et Deo integro corde servire. You have heard my tale:\nbut alas it is but a tale, a mere fiction, 'twas never so, never like\nto be, and so let it rest. Well, be it so then, they have wealth and\nhonour, fortune and preferment, every man (there's no remedy) must\nscramble as he may, and shift as he can; yet Cardan comforted himself\nwith this, [3966]the star Fomahant would make him immortal, and that\n[3967]after his decease his books should be found in ladies' studies:\n[3968]Dignum laude virum Musa vetat mori. But why shouldst thou take\nthy neglect, thy canvas so to heart? It may be thou art not fit; but a\n[3969]child that puts on his father's shoes, hat, headpiece,\nbreastplate, breeches, or holds his spear, but is neither able to wield\nthe one, or wear the other; so wouldst thou do by such an office,\nplace, or magistracy: thou art unfit: And what is dignity to an\nunworthy man, but (as [3970] Salvianus holds) a gold ring in a swine's\nsnout? Thou art a brute. Like a bad actor (so [3971]Plutarch compares\nsuch men in a tragedy, diadema fert, at vox non auditur: Thou wouldst\nplay a king's part, but actest a clown, speakest like an ass.\n[3972]Magna petis Phaeton et quae non viribus istis, &c., as James and\nJohn, the sons of Zebedee, did ask they knew not what: nescis temerarie\nnescis; thou dost, as another Suffenus, overween thyself; thou art wise\nin thine own conceit, but in other more mature judgment altogether\nunfit to manage such a business. Or be it thou art more deserving than\nany of thy rank, God in his providence hath reserved thee for some\nother fortunes, sic superis visum. Thou art humble as thou art, it may\nbe; hadst thou been preferred, thou wouldst have forgotten God and\nthyself, insulted over others, contemned thy friends, [3973]been a\nblock, a tyrant, or a demigod, sequiturque superbia formam:\n[3974]Therefore, saith Chrysostom, good men do not always find grace\nand favour, lest they should be puffed up with turgent titles, grow\ninsolent and proud.\nInjuries, abuses, are very offensive, and so much the more in that they\nthink veterem ferendo invitant novam, by taking one they provoke\nanother: but it is an erroneous opinion, for if that were true, there\nwould be no end of abusing each other; lis litem generat; 'tis much\nbetter with patience to bear, or quietly to put it up. If an ass kick\nme, saith Socrates, shall I strike him again? And when [3975]his wife\nXantippe struck and misused him, to some friends that would have had\nhim strike her again, he replied, that he would not make them sport, or\nthat they should stand by and say, Eia Socrates, eia Xantippe, as we do\nwhen dogs fight, animate them the more by clapping of hands. Many men\nspend themselves, their goods, friends, fortunes, upon small quarrels,\nand sometimes at other men's procurements, with much vexation of spirit\nand anguish of mind, all which with good advice, or mediation of\nfriends, might have been happily composed, or if patience had taken\nplace. Patience in such cases is a most sovereign remedy, to put up,\nconceal, or dissemble it, to [3976]forget and forgive, [3977]not seven,\nbut seventy-seven times, as often as he repents forgive him; Luke xvii.\n3. as our Saviour enjoins us, stricken, to turn the other side: as our\n[3978]Apostle persuades us, to recompense no man evil for evil, but as\nmuch as is possible to have peace with all men: not to avenge\nourselves, and we shall heap burning coals upon our adversary's head.\nFor [3979]if you put up wrong (as Chrysostom comments), you get the\nvictory; he that loseth his money, loseth not the conquest in this our\nphilosophy. If he contend with thee, submit thyself unto him first,\nyield to him. Durum et durum non faciunt murum, as the diverb is, two\nrefractory spirits will never agree, the only means to overcome is to\nrelent, obsequio vinces. Euclid in Plutarch, when his brother had\nangered him, swore he would be revenged; but he gently replied,\n[3980]Let me not live if I do not make thee to love me again, upon\nwhich meek answer he was pacified.\n[3981]Flectitur obsequio curvatus ab arbore ramus,\nFrangis si vires experire tuas.\n\nA branch if easily bended yields to thee,\nPull hard it breaks: the difference you see.\n\nThe noble family of the Colonni in Rome, when they were expelled the\ncity by that furious Alexander the Sixth, gave the bending branch\ntherefore as an impress, with this motto, Flecti potest, frangi non\npotest, to signify that he might break them by force, but so never make\nthem stoop, for they fled in the midst of their hard usage to the\nkingdom of Naples, and were honourably entertained by Frederick the\nking, according to their callings. Gentleness in this case might have\ndone much more, and let thine adversary be never so perverse, it may be\nby that means thou mayst win him; [3982] favore et benevolentia etiam\nimmanis animus mansuescit, soft words pacify wrath, and the fiercest\nspirits are so soonest overcome; [3983]a generous lion will not hurt a\nbeast that lies prostrate, nor an elephant an innocuous creature, but\nis infestus infestis, a terror and scourge alone to such as are\nstubborn, and make resistance. It was the symbol of Emanuel Philibert,\nDuke of Savoy, and he was not mistaken in it, for\n[3984]Quo quisque est major, magis est placabilis irae,\nEt faciles motus mens generosa capit.\n\nA greater man is soonest pacified,\nA noble spirit quickly satisfied.\n\nIt is reported by [3985]Gualter Mapes, an old historiographer of ours\n(who lived 400 years since), that King Edward senior, and Llewellyn\nprince of Wales, being at an interview near Aust upon Severn, in\nGloucestershire, and the prince sent for, refused to come to the king;\nhe would needs go over to him; which Llewellyn perceiving, [3986]went\nup to the arms in water, and embracing his boat, would have carried him\nout upon his shoulders, adding that his humility and wisdom had\ntriumphed over his pride and folly, and thereupon he was reconciled\nunto him and did his homage. If thou canst not so win him, put it up,\nif thou beest a true Christian, a good divine, an imitator of Christ,\n[3987](for he was reviled and put it up, whipped and sought no\nrevenge,) thou wilt pray for thine enemies, [3988]and bless them that\npersecute thee; be patient, meek, humble, &c. An honest man will not\noffer thee injury, probus non vult; if he were a brangling knave, 'tis\nhis fashion so to do; where is least heart is most tongue; quo quisque\nstultior, eo magis insolescit, the more sottish he is, still the more\ninsolent: [3989]Do not answer a fool according to his folly. If he be\nthy superior, [3990]bear it by all means, grieve not at it, let him\ntake his course; Anitus and Melitus [3991]may kill me, they cannot hurt\nme; as that generous Socrates made answer in like case. Mens immota\nmanet, though the body be torn in pieces with wild horses, broken on\nthe wheel, pinched with fiery tongs, the soul cannot be distracted.\n'Tis an ordinary thing for great men to vilify and insult, oppress,\ninjure, tyrannise, to take what liberty they list, and who dare speak\nagainst? Miserum est ab eo laedi, a quo non possis queri, a miserable\nthing 'tis to be injured of him, from whom is no appeal: [3992]and not\nsafe to write against him that can proscribe and punish a man at his\npleasure, which Asinius Pollio was aware of, when Octavianus provoked\nhim. 'Tis hard I confess to be so injured: one of Chilo's three\ndifficult things: [3993]To keep counsel; spend his time well; put up\ninjuries: but be thou patient, and [3994]leave revenge unto the Lord.\n[3995]Vengeance is mine and I will repay, saith the Lord\u2014I know the\nLord, saith [3996]David, will avenge the afflicted and judge the\npoor.\u2014No man (as [3997]Plato farther adds) can so severely punish his\nadversary, as God will such as oppress miserable men.\n[3998]Iterum ille rem judicatam judicat,\nMajoreque mulcta mulctat.\n\nIf there be any religion, any God, and that God be just, it shall be\nso; if thou believest the one, believe the other: Erit, erit, it shall\nbe so. Nemesis comes after, sero sed serio, stay but a little and thou\nshalt see God's just judgment overtake him.\n[3999]Raro antecedentem scelestum\nDeseruit pede poena claudo.\n\nYet with sure steps, though lame and slow,\nVengeance o'ertakes the trembling villain's speed.\n\nThou shalt perceive that verified of Samuel to Agag, 1 Sam. xv. 33. Thy\nsword hath made many women childless, so shall thy mother be childless\namongst other women. It shall be done to them as they have done to\nothers. Conradinus, that brave Suevian prince, came with a\nwell-prepared army into the kingdom of Naples, was taken prisoner by\nking Charles, and put to death in the flower of his youth; a little\nafter (ultionem Conradini mortis, Pandulphus Collinutius Hist. Neap.\nlib. 5. calls it), King Charles's own son, with two hundred nobles, was\nso taken prisoner, and beheaded in like sort. Not in this only, but in\nall other offences, quo quisque peccat in eo punietur, [4000]they shall\nbe punished in the same kind, in the same part, like nature, eye with\nor in the eye, head with or in the head, persecution with persecution,\nlust with effects of lust; let them march on with ensigns displayed,\nlet drums beat on, trumpets sound taratantarra, let them sack cities,\ntake the spoil of countries, murder infants, deflower virgins, destroy,\nburn, persecute, and tyrannise, they shall be fully rewarded at last in\nthe same measure, they and theirs, and that to their desert.\n[4001]Ad generum Cereris sine caede et sanguine pauci\nDescendunt reges et sicca morte tyranni.\n\nFew tyrants in their beds do die,\nBut stabb'd or maim'd to hell they hie.\n\nOftentimes too a base contemptible fellow is the instrument of God's\njustice to punish, to torture, and vex them, as an ichneumon doth a\ncrocodile. They shall be recompensed according to the works of their\nhands, as Haman was hanged on the gallows he provided for Mordecai;\nThey shall have sorrow of heart, and be destroyed from under the\nheaven, Thre. iii. 64, 65, 66. Only be thou patient: [4002]vincit qui\npatitur: and in the end thou shalt be crowned. Yea, but 'tis a hard\nmatter to do this, flesh and blood may not abide it; 'tis grave, grave!\nno (Chrysostom replies) non est grave, o homo! 'tis not so grievous,\n[4003]neither had God commanded it, if it had been so difficult. But\nhow shall it be done? Easily, as he follows it, if thou shalt look to\nheaven, behold the beauty of it, and what God hath promised to such as\nput up injuries. But if thou resist and go about vim vi repellere, as\nthe custom of the world is, to right thyself, or hast given just cause\nof offence, 'tis no injury then but a condign punishment; thou hast\ndeserved as much: A te principium, in te recredit crimen quod a te\nfuit; peccasti, quiesce, as Ambrose expostulates with Cain, lib. 3. de\nAbel et Cain. [4004]Dionysius of Syracuse, in his exile, was made to\nstand without door, patienter ferendum, fortasse nos tale quid fecimus,\nquum in honore essemus, he wisely put it up, and laid the fault where\nit was, on his own pride and scorn, which in his prosperity he had\nformerly showed others. 'Tis [4005] Tully's axiom, ferre ea\nmolestissime homines non debent, quae ipsorum culpa contracta sunt,\nself do, self have, as the saying is, they may thank themselves. For he\nthat doth wrong must look to be wronged again; habet et musca splenem,\net formicae sua bills inest. The least fly hath a spleen, and a little\nbee a sting. [4006]An ass overwhelmed a thistlewarp's nest, the little\nbird pecked his galled back in revenge; and the humble-bee in the fable\nflung down the eagle's eggs out of Jupiter's lap. Bracides, in\nPlutarch, put his hand into a mouse's nest and hurt her young ones, she\nbit him by the finger: [4007]I see now (saith he) there is no creature\nso contemptible, that will not be revenged. 'Tis lex talionis, and the\nnature of all things so to do: if thou wilt live quietly thyself,\n[4008]do no wrong to others; if any be done thee, put it up, with\npatience endure it, for [4009]this is thankworthy, saith our apostle,\nif any man for conscience towards God endure grief, and suffer wrong\nundeserved; for what praise is it, if when ye be buffeted for you\nfaults, ye take it patiently? But if when you do well, ye suffer wrong,\nand take it patiently, there is thanks with God; for hereunto verily we\nare called. Qui mala non fert, ipse sibi testis est per impatientiam\nquod bonus non est, he that cannot bear injuries, witnesseth against\nhimself that he is no good man, as Gregory holds. [4010]'Tis the nature\nof wicked men to do injuries, as it is the property of all honest men\npatiently to bear them. Improbitas nullo flectitur obsequio. The wolf\nin the [4011]emblem sucked the goat (so the shepherd would have it),\nbut he kept nevertheless a wolf's nature; [4012]a knave will be a\nknave. Injury is on the other side a good man's footboy, his fidus\nAcliates, and as a lackey follows him wheresoever he goes. Besides,\nmisera est fortuna quae caret inimico, he is in a miserable estate that\nwants enemies: [4013]it is a thing not to be avoided, and therefore\nwith more patience to be endured. Cato Censorius, that upright Cato of\nwhom Paterculus gives that honourable eulogium, bene fecit quod aliter\nfacere non potuit, was [4014]fifty times indicted and accused by his\nfellow citizens, and as [4015]Ammianus well hath it, Quis erit innocens\nsi clam vel palam accusasse sufficiat? if it be sufficient to accuse a\nman openly or in private, who shall be free? If there were no other\nrespect than that of Christianity, religion and the like, to induce men\nto be long-suffering and patient, yet methinks the nature of injury\nitself is sufficient to keep them quiet, the tumults, uproars,\nmiseries, discontents, anguish, loss, dangers that attend upon it might\nrestrain the calamities of contention: for as it is with ordinary\ngamesters, the gains go to the box, so falls it out to such as contend;\nthe lawyers get all; and therefore if they would consider of it, aliena\npericula cantos, other men's misfortunes in this kind, and common\nexperience might detain them. [4016]The more they contend, the more\nthey are involved in a labyrinth of woes, and the catastrophe is to\nconsume one another, like the elephant and dragon's conflict in Pliny;\n[4017]the dragon got under the elephant's belly, and sucked his blood\nso long, till he fell down dead upon the dragon, and killed him with\nthe fall, so both were ruined. 'Tis a hydra's head, contention; the\nmore they strive, the more they may: and as Praxiteles did by his\nglass, when he saw a scurvy face in it, brake it in pieces: but for\nthat one he saw many more as bad in a moment: for one injury done they\nprovoke another cum foenore, and twenty enemies for one. Noli irritare\ncrabrones, oppose not thyself to a multitude: but if thou hast received\na wrong, wisely consider of it, and if thou canst possibly, compose\nthyself with patience to bear it. This is the safest course, and thou\nshalt find greatest ease to be quiet.\n[4018]I say the same of scoffs, slanders, contumelies, obloquies,\ndefamations, detractions, pasquilling libels, and the like, which may\ntend any way to our disgrace: 'tis but opinion; if we could neglect,\ncontemn, or with patience digest them, they would reflect on them that\noffered them at first. A wise citizen, I know not whence, had a scold\nto his wife: when she brawled, he played on his drum, and by that means\nmadded her more, because she saw that he would not be moved. Diogenes\nin a crowd when one called him back, and told him how the boys laughed\nhim to scorn, Ego, inquit, non rideor, took no notice of it. Socrates\nwas brought upon the stage by Aristophanes, and misused to his face,\nbut he laughed as if it concerned him not: and as Aelian relates of\nhim, whatsoever good or bad accident or fortune befel him going in or\ncoming out, Socrates still kept the same countenance; even so should a\nChristian do, as Hierom describes him, per infamiam et bonam famam\ngrassari ad immortalitatem, march on through good and bad reports to\nimmortality, [4019]not to be moved: for honesty is a sufficient reward,\nprobitas sibi, praemium; and in our times the sole recompense to do\nwell, is, to do well: but naughtiness will punish itself at last,\n[4020]Improbis ipsa nequitia supplicium. As the diverb is,\nQui bene fecerunt, illi sua facta sequentur;\nQui male fecerunt, facta sequentur eos:\n\nThey that do well, shall have reward at last:\nBut they that ill, shall suffer for that's past.\n\nYea, but I am ashamed, disgraced, dishonoured, degraded, exploded: my\nnotorious crimes and villainies are come to light (deprendi miserum\nest), my filthy lust, abominable oppression and avarice lies open, my\ngood name's lost, my fortune's gone, I have been stigmatised, whipped\nat post, arraigned and condemned, I am a common obloquy, I have lost my\nears, odious, execrable, abhorred of God and men. Be content, 'tis but\na nine days' wonder, and as one sorrow drives out another, one passion\nanother, one cloud another, one rumour is expelled by another; every\nday almost, come new news unto our ears, as how the sun was eclipsed,\nmeteors seen in the air, monsters born, prodigies, how the Turks were\noverthrown in Persia, an earthquake in Helvetia, Calabria, Japan, or\nChina, an inundation in Holland, a great plague in Constantinople, a\nfire at Prague, a dearth in Germany, such a man is made a lord, a\nbishop, another hanged, deposed, pressed to death, for some murder,\ntreason, rape, theft, oppression, all which we do hear at first with a\nkind of admiration, detestation, consternation, but by and by they are\nburied in silence: thy father's dead, thy brother robbed, wife runs\nmad, neighbour hath killed himself; 'tis heavy, ghastly, fearful news\nat first, in every man's mouth, table talk; but after a while who\nspeaks or thinks of it? It will be so with thee and thine offence, it\nwill be forgotten in an instant, be it theft, rape, sodomy, murder,\nincest, treason, &c., thou art not the first offender, nor shalt not be\nthe last, 'tis no wonder, every hour such malefactors are called in\nquestion, nothing so common, Quocunque in populo, quocunque sub axe?\n[4021]Comfort thyself, thou art not the sole man. If he that were\nguiltless himself should fling the first stone at thee, and he alone\nshould accuse thee that were faultless, how many executioners, how many\naccusers wouldst thou have? If every man's sins were written in his\nforehead, and secret faults known, how many thousands would parallel,\nif not exceed thine offence? It may be the judge that gave sentence,\nthe jury that condemned thee, the spectators that gazed on thee,\ndeserved much more, and were far more guilty than thou thyself. But it\nis thine infelicity to be taken, to be made a public example of\njustice, to be a terror to the rest; yet should every man have his\ndesert, thou wouldst peradventure be a saint in comparison; vexat\ncensura columbas, poor souls are punished; the great ones do twenty\nthousand times worse, and are not so much as spoken of.\n[4022]Non rete accipitri tenditur neque milvio,\nQui male faciunt nobis; illis qui nil faciunt tenditur.\n\nThe net's not laid for kites or birds of prey,\nBut for the harmless still our gins we lay.\n\nBe not dismayed then, humanum est errare, we are all sinners, daily and\nhourly subject to temptations, the best of us is a hypocrite, a\ngrievous offender in God's sight, Noah, Lot, David, Peter, &c., how\nmany mortal sins do we commit? Shall I say, be penitent, ask\nforgiveness, and make amends by the sequel of thy life, for that foul\noffence thou hast committed? recover thy credit by some noble exploit,\nas Themistocles did, for he was a most debauched and vicious youth, sed\njuventae maculas praeclaris factis delevit, but made the world amends\nby brave exploits; at last become a new man, and seek to be reformed.\nHe that runs away in a battle, as Demosthenes said, may fight again;\nand he that hath a fall may stand as upright as ever he did before.\nNemo desperet meliora lapsus, a wicked liver may be reclaimed, and\nprove an honest man; he that is odious in present, hissed out, an\nexile, may be received again with all men's favours, and singular\napplause; so Tully was in Rome, Alcibiades in Athens. Let thy disgrace\nthen be what it will, quod fit, infectum non potest esse, that which is\npast cannot be recalled; trouble not thyself, vex and grieve thyself no\nmore, be it obloquy, disgrace, &c. No better way, than to neglect,\ncontemn, or seem not to regard it, to make no reckoning of it, Deesse\nrobur arguit dicacitas: if thou be guiltless it concerns thee not:\n[4023]Irrita vaniloquae quid curas spicula linguae,\nLatrantem curatne alta Diana canem?\n\nDoth the moon care for the barking of a dog? They detract, scoff and\nrail, saith one, [4024]and bark at me on every side, but I, like that\nAlbanian dog sometimes given to Alexander for a present, vindico me ab\nillis solo contemptu, I lie still and sleep, vindicate myself by\ncontempt alone. [4025]Expers terroris Achilles armatus: as a tortoise\nin his shell, [4026]virtute mea me involvo, or an urchin round, nil\nmoror ictus [4027]a lizard in camomile, I decline their fury and am\nsafe.\nIntegritas virtusque suo munimine tuta,\nNon patet adversae morsibus invidiae:\n\nVirtue and integrity are their own fence,\nCare not for envy or what comes from thence.\n\nLet them rail then, scoff, and slander, sapiens contumelia non\nafficitur, a wise man, Seneca thinks, is not moved, because he knows,\ncontra Sycophantae morsum non est remedium, there is no remedy for it:\nkings and princes, wise, grave, prudent, holy, good men, divine, are\nall so served alike. [4028]O Jane a tergo quem nulla ciconia pinsit,\nAntevorta and Postvorta, Jupiter's guardians, may not help in this\ncase, they cannot protect; Moses had a Dathan, a Corath, David a\nShimei, God himself is blasphemed: nondum felix es si te nondum turba\nderidet. It is an ordinary thing so to be misused. [4029]Regium est cum\nbene faceris male audire, the chiefest men and most understanding are\nso vilified; let him take his [4030]course. And as that lusty courser\nin Aesop, that contemned the poor ass, came by and by after with his\nbowels burst, a pack on his back, and was derided of the same ass:\ncontemnentur ab iis quos ipsi prius contempsere, et irridebuntur ab iis\nquos ipsi prius irrisere, they shall be contemned and laughed to scorn\nof those whom they have formerly derided. Let them contemn, defame, or\nundervalue, insult, oppress, scoff, slander, abuse, wrong, curse and\nswear, feign and lie, do thou comfort thyself with a good conscience,\nin sinu gaudeas, when they have all done, [4031]a good conscience is a\ncontinual feast, innocency will vindicate itself: and which the poet\ngave out of Hercules, diis fruitur iratis, enjoy thyself, though all\nthe world be set against thee, contemn and say with him, Elogium mihi\nprae, foribus, my posy is, not to be moved, that [4032]my palladium, my\nbreastplate, my buckler, with which I ward all injuries, offences,\nlies, slanders; I lean upon that stake of modesty, so receive and break\nasunder all that foolish force of liver and spleen. And whosoever he is\nthat shall observe these short instructions, without all question he\nshall much ease and benefit himself.\nIn fine, if princes would do justice, judges be upright, clergymen\ntruly devout, and so live as they teach, if great men would not be so\ninsolent, if soldiers would quietly defend us, the poor would be\npatient, rich men. would be liberal and humble, citizens honest,\nmagistrates meek, superiors would give good example, subjects\npeaceable, young men would stand in awe: if parents would be kind to\ntheir children, and they again obedient to their parents, brethren\nagree amongst themselves, enemies be reconciled, servants trusty to\ntheir masters, virgins chaste, wives modest, husbands would be loving\nand less jealous: if we could imitate Christ and his apostles, live\nafter God's laws, these mischiefs would not so frequently happen\namongst us; but being most part so irreconcilable as we are, perverse,\nproud, insolent, factious, and malicious, prone to contention, anger\nand revenge, of such fiery spirits, so captious, impious, irreligious,\nso opposite to virtue, void of grace, how should it otherwise be? Many\nmen are very testy by nature, apt to mistake, apt to quarrel, apt to\nprovoke and misinterpret to the worst, everything that is said or done,\nand thereupon heap unto themselves a great deal of trouble, and\ndisquietness to others, smatterers in other men's matters,\ntale-bearers, whisperers, liars, they cannot speak in season, or hold\ntheir tongues when they should, [4033]Et suam partem itidem tacere cum\naliena est oratio: they will speak more than comes to their shares, in\nall companies, and by those bad courses accumulate much evil to their\nown souls (qui contendit, sibi convicium facit) their life is a\nperpetual brawl, they snarl like so many dogs, with their wives,\nchildren, servants, neighbours, and all the rest of their friends, they\ncan agree with nobody. But to such as are judicious, meek, submissive,\nand quiet, these matters are easily remedied: they will forbear upon\nall such occasions, neglect, contemn, or take no notice of them,\ndissemble, or wisely turn it off. If it be a natural impediment, as a\nred nose, squint eyes, crooked legs, or any such imperfection,\ninfirmity, disgrace, reproach, the best way is to speak of it first\nthyself, [4034]and so thou shalt surely take away all occasions from\nothers to jest at, or contemn, that they may perceive thee to be\ncareless of it. Vatinius was wont to scoff at his own deformed feet, to\nprevent his enemies' obloquies and sarcasms in that kind; or else by\nprevention, as Cotys, king of Thrace, that brake a company of fine\nglasses presented to him, with his own hands, lest he should be\novermuch moved when they were broken by chance. And sometimes again, so\nthat it be discreetly and moderately done, it shall not be amiss to\nmake resistance, to take down such a saucy companion, no better means\nto vindicate himself to purchase final peace: for he that suffers\nhimself to be ridden, or through pusillanimity or sottishness will let\nevery man baffle him, shall be a common laughing stock to flout at. As\na cur that goes through a village, if he clap his tail between his\nlegs, and run away, every cur will insult over him: but if he bristle\nup himself, and stand to it, give but a counter-snarl, there's not a\ndog dares meddle with him: much is in a man's courage and discreet\ncarriage of himself.\nMany other grievances there are, which happen to mortals in this life,\nfrom friends, wives, children, servants, masters, companions,\nneighbours, our own defaults, ignorance, errors, intemperance,\nindiscretion, infirmities, &c., and many good remedies to mitigate and\noppose them, many divine precepts to counterpoise our hearts, special\nantidotes both in Scriptures and human authors, which, whoso will\nobserve, shall purchase much ease and quietness unto himself: I will\npoint out a few. Those prophetical, apostolical admonitions are well\nknown to all; what Solomon, Siracides, our Saviour Christ himself hath\nsaid tending to this purpose, as fear God: obey the prince: be sober\nand watch: pray continually: be angry but sin not: remember thy last:\nfashion not yourselves to this world, &c., apply yourselves to the\ntimes: strive not with a mighty man: recompense good for evil, let\nnothing be done through contention or vainglory, but with meekness of\nmind, every man esteeming of others better than himself: love one\nanother; or that epitome of the law and the prophets, which our Saviour\ninculcates, love God above all, thy neighbour as thyself: and\nwhatsoever you would that men should do unto you, so do unto them,\nwhich Alexander Severus writ in letters of gold, and used as a motto,\n[4035] Hierom commends to Celantia as an excellent way, amongst so many\nenticements and worldly provocations, to rectify her life. Out of human\nauthors take these few cautions, [4036]know thyself. [4037]Be contented\nwith thy lot. [4038]Trust not wealth, beauty, nor parasites, they will\nbring thee to destruction. [4039]Have peace with all men, war with\nvice. [4040]Be not idle. [4041]Look before you leap. [4042]Beware of\n'had I wist.' [4043]Honour thy parents, speak well of friends. Be\ntemperate in four things, lingua, locis, oculis, et poculis. Watch\nthine eye.[4044] Moderate thine expenses. Hear much, speak little,\n[4045]sustine et abstine. If thou seest ought amiss in another, mend it\nin thyself. Keep thine own counsel, reveal not thy secrets, be silent\nin thine intentions. [4046]Give not ear to tale-tellers, babblers, be\nnot scurrilous in conversation: [4047]jest without bitterness: give no\nman cause of offence: set thine house in order: [4048]take heed of\nsuretyship. [4049]Fide et diffide, as a fox on the ice, take heed whom\nyou trust. [4050]Live not beyond thy means. [4051]Give cheerfully. Pay\nthy dues willingly. Be not a slave to thy money; [4052]omit not\noccasion, embrace opportunity, lose no time. Be humble to thy\nsuperiors, respective to thine equals, affable to all, [4053]but not\nfamiliar. Flatter no man. [4054]Lie not, dissemble not. Keep thy word\nand promise, be constant in a good resolution. Speak truth. Be not\nopiniative, maintain no factions. Lay no wagers, make no comparisons.\n[4055]Find no faults, meddle not with other men's matters. Admire not\nthyself. [4056]Be not proud or popular. Insult not. Fortunam reverentur\nhabe. [4057]Fear not that which cannot be avoided. [4058] Grieve not\nfor that which cannot be recalled. [4059]Undervalue not thyself.\n[4060]Accuse no man, commend no man rashly. Go not to law without great\ncause. Strive not with a greater man. Cast not off an old friend, take\nheed of a reconciled enemy. [4061]If thou come as a guest stay not too\nlong. Be not unthankful. Be meek, merciful, and patient. Do good to\nall. Be not fond of fair words. [4062]Be not a neuter in a faction;\nmoderate thy passions. [4063]Think no place without a witness. [4064]\nAdmonish thy friend in secret, commend him in public. Keep good\ncompany. [4065]Love others to be beloved thyself. Ama tanquam osurus.\nAmicus tardo fias. Provide for a tempest. Noli irritare crabrones. Do\nnot prostitute thy soul for gain. Make not a fool of thyself to make\nothers merry. Marry not an old crony or a fool for money. Be not over\nsolicitous or curious. Seek that which may be found. Seem not greater\nthan thou art. Take thy pleasure soberly. Ocymum ne terito. [4066]Live\nmerrily as thou canst. [4067]Take heed by other men's examples. Go as\nthou wouldst be met, sit as thou wouldst be found, [4068]yield to the\ntime, follow the stream. Wilt thou live free from fears and cares?\n[4069]Live innocently, keep thyself upright, thou needest no other\nkeeper, &c. Look for more in Isocrates, Seneca, Plutarch, Epictetus,\n&c., and for defect, consult with cheese-trenchers and painted cloths.\n\nMEMB. VIII.\n\n_Against Melancholy itself_.\n\nEvery man, saith [4070]Seneca, thinks his own burthen the heaviest, and\na melancholy man above all others complains most; weariness of life,\nabhorring all company and light, fear, sorrow, suspicion, anguish of\nmind, bashfulness, and those other dread symptoms of body and mind,\nmust needs aggravate this misery; yet compared to other maladies, they\nare not so heinous as they be taken. For first this disease is either\nin habit or disposition, curable or incurable. If new and in\ndisposition, 'tis commonly pleasant, and it may be helped. If\ninveterate, or a habit, yet they have lucida intervalla, sometimes\nwell, and sometimes ill; or if more continuate, as the [4071]Vejentes\nwere to the Romans, 'tis hostis magis assiduus quam gravis, a more\ndurable enemy than dangerous: and amongst many inconveniences, some\ncomforts are annexed to it. First it is not catching, and as Erasmus\ncomforted himself, when he was grievously sick of the stone, though it\nwas most troublesome, and an intolerable pain to him, yet it was no\nwhit offensive to others, not loathsome to the spectators, ghastly,\nfulsome, terrible, as plagues, apoplexies, leprosies, wounds, sores,\ntetters, pox, pestilent agues are, which either admit of no company,\nterrify or offend those that are present. In this malady, that which\nis, is wholly to themselves: and those symptoms not so dreadful, if\nthey be compared to the opposite extremes. They are most part bashful,\nsuspicious, solitary, &c., therefore no such ambitious, impudent\nintruders as some are, no sharkers, no cony-catchers, no prowlers, no\nsmell-feasts, praters, panders, parasites, bawds, drunkards,\nwhoremasters; necessity and defect compel them to be honest; as Mitio\ntold Demea in the [4072]comedy,\nHaec si neque ego neque tu fecimus,\nNon sinit egestas facere nos.\n\nIf we be honest 'twas poverty made us so: if we melancholy men be not\nas bad as he that is worst, 'tis our dame melancholy kept us so: Non\ndeerat voluntas sed facultas. [4073]\nBesides they are freed in this from many other infirmities,\nsolitariness makes them more apt to contemplate, suspicion wary, which\nis a necessary humour in these times, [4074]Nam pol que maxime cavet,\nis saepe cautor captus est, he that takes most heed, is often\ncircumvented, and overtaken. Fear and sorrow keep them temperate and\nsober, and free them from any dissolute acts, which jollity and\nboldness thrust men upon: they are therefore no sicarii, roaring boys,\nthieves or assassins. As they are soon dejected, so they are as soon,\nby soft words and good persuasions, reared. Wearisomeness of life makes\nthem they are not so besotted on the transitory vain pleasures of the\nworld. If they dote in one thing, they are wise and well understanding\nin most other. If it be inveterate, they are insensati, most part\ndoting, or quite mad, insensible of any wrongs, ridiculous to others,\nbut most happy and secure to themselves. Dotage is a state which many\nmuch magnify and commend: so is simplicity, and folly, as he said,\n[4075]sic hic furor o superi, sit mihi perpetuus. Some think fools and\ndizzards live the merriest lives, as Ajax in Sophocles, Nihil scire\nvita jucundissima, 'tis the pleasantest life to know nothing; iners\nmalorum remedium ignorantia, ignorance is a downright remedy of evils.\nThese curious arts and laborious sciences, Galen's, Tully's,\nAristotle's, Justinian's, do but trouble the world some think; we might\nlive better with that illiterate Virginian simplicity, and gross\nignorance; entire idiots do best, they are not macerated with cares,\ntormented with fears, and anxiety, as other wise men are: for as\n[4076]he said, if folly were a pain, you should hear them howl, roar,\nand cry out in every house, as you go by in the street, but they are\nmost free, jocund, and merry, and in some [4077]countries, as amongst\nthe Turks, honoured for saints, and abundantly maintained out of the\ncommon stock. [4078]They are no dissemblers, liars, hypocrites, for\nfools and madmen tell commonly truth. In a word, as they are\ndistressed, so are they pitied, which some hold better than to be\nenvied, better to be sad than merry, better to be foolish and quiet,\nquam sapere et ringi, to be wise and still vexed; better to be\nmiserable than happy: of two extremes it is the best.\n\n\nSECT. IV. MEMB. I.\n\nSUBSECT. I.\u2014_Of Physic which cureth with Medicines_.\n\nAfter a long and tedious discourse of these six non-natural things and\ntheir several rectifications, all which are comprehended in diet, I am\ncome now at last to Pharmaceutice, or that kind of physic which cureth\nby medicines, which apothecaries most part make, mingle, or sell in\ntheir shops. Many cavil at this kind of physic, and hold it\nunnecessary, unprofitable to this or any other disease, because those\ncountries which use it least, live longest, and are best in health, as\n[4079]Hector Boethius relates of the isles of Orcades, the people are\nstill sound of body and mind, without any use of physic, they live\ncommonly 120 years, and Ortelius in his itinerary of the inhabitants of\nthe Forest of Arden, [4080] they are very painful, long-lived, sound,\n&c. [4081]Martianus Capella, speaking of the Indians of his time,\nsaith, they were (much like our western Indians now) bigger than\nordinary men, bred coarsely, very long-lived, insomuch, that he that\ndied at a hundred years of age, went before his time, &c. Damianus\nA-Goes, Saxo Grammaticus, Aubanus Bohemus, say the like of them that\nlive in Norway, Lapland, Finmark, Biarmia, Corelia, all over Scandia,\nand those northern countries, they are most healthful, and very\nlong-lived, in which places there is no use at all of physic, the name\nof it is not once heard. Dithmarus Bleskenius in his accurate\ndescription of Iceland, 1607, makes mention, amongst other matters, of\nthe inhabitants, and their manner of living, [4082]which is dried fish\ninstead of bread, butter, cheese, and salt meats, most part they drink\nwater and whey, and yet without physic or physician, they live many of\nthem 250 years. I find the same relation by Lerius, and some other\nwriters, of Indians in America. Paulus Jovius in his description of\nBritain, and Levinus Lemnius, observe as much of this our island, that\nthere was of old no use of [4083]physic amongst us, and but little at\nthis day, except it be for a few nice idle citizens, surfeiting\ncourtiers, and stall-fed gentlemen lubbers. The country people use\nkitchen physic, and common experience tells vis, that they live freest\nfrom all manner of infirmities, that make least use of apothecaries'\nphysic. Many are overthrown by preposterous use of it, and thereby get\ntheir bane, that might otherwise have escaped: [4084]some think\nphysicians kill as many as they save, and who can tell, [4085]Quot\nThemison aegros autumno occiderit uno? How many murders they make in a\nyear, quibus impune licet hominem occidere, that may freely kill folks,\nand have a reward for it, and according to the Dutch proverb, a new\nphysician must have a new churchyard; and who daily observes it not?\nMany that did ill under physicians' hands, have happily escaped, when\nthey have been given over by them, left to God and nature, and\nthemselves; 'twas Pliny's dilemma of old, [4086]every disease is either\ncurable or incurable, a man recovers of it or is killed by it; both\nways physic is to be rejected. If it be deadly, it cannot be cured; if\nit may be helped, it requires no physician, nature will expel it of\nitself. Plato made it a great sign of an intemperate and corrupt\ncommonwealth, where lawyers and physicians did abound; and the Romans\ndistasted them so much that they were often banished out of their city,\nas Pliny and Celsus relate, for 600 years not admitted. It is no art at\nall, as some hold, no not worthy the name of a liberal science (nor law\nneither), as [4087]Pet. And. Canonherius a patrician of Rome and a\ngreat doctor himself, one of their own tribe, proves by sixteen\narguments, because it is mercenary as now used, base, and as fiddlers\nplay for a reward. Juridicis, medicis, fisco, fas vivere rapto, 'tis a\ncorrupt trade, no science, art, no profession; the beginning, practice,\nand progress of it, all is naught, full of imposture, uncertainty, and\ndoth generally more harm than good. The devil himself was the first\ninventor of it: Inventum est medicina meum, said Apollo, and what was\nApollo, but the devil? The Greeks first made an art of it, and they\nwere all deluded by Apollo's sons, priests, oracles. If we may believe\nVarro, Pliny, Columella, most of their best medicines were derived from\nhis oracles. Aesculapius his son had his temples erected to his deity,\nand did many famous cures; but, as Lactantius holds, he was a magician,\na mere impostor, and as his successors, Phaon, Podalirius, Melampius,\nMenecrates, (another God), by charms, spells, and ministry of bad\nspirits, performed most of their cures. The first that ever wrote in\nphysic to any purpose, was Hippocrates, and his disciple and\ncommentator Galen, whom Scaliger calls Fimbriam Hippocratis; but as\n[4088]Cardan censures them, both immethodical and obscure, as all those\nold ones are, their precepts confused, their medicines obsolete, and\nnow most part rejected. Those cures which they did, Paracelsus holds,\nwere rather done out of their patients' confidence, [4089]and good\nopinion they had of them, than out of any skill of theirs, which was\nvery small, he saith, they themselves idiots and infants, as are all\ntheir academical followers. The Arabians received it from the Greeks,\nand so the Latins, adding new precepts and medicines of their own, but\nso imperfect still, that through ignorance of professors, impostors,\nmountebanks, empirics, disagreeing of sectaries, (which are as many\nalmost as there be diseases) envy, covetousness, and the like, they do\nmuch harm amongst us. They are so different in their consultations,\nprescriptions, mistaking many times the parties' constitution,\n[4090]disease, and causes of it, they give quite contrary physic;\n[4091]one saith this, another that, out of singularity or opposition,\nas he said of Adrian, multitudo medicorum principem interfecit, a\nmultitude of physicians hath killed the emperor; plus a medico quam a\nmorbo periculi, more danger there is from the physician, than from the\ndisease. Besides, there is much imposture and malice amongst them. All\narts (saith [4092]Cardan) admit of cozening, physic, amongst the rest,\ndoth appropriate it to herself; and tells a story of one Curtius, a\nphysician in Venice: because he was a stranger, and practised amongst\nthem, the rest of the physicians did still cross him in all his\nprecepts. If he prescribed hot medicines they would prescribe cold,\nmiscentes pro calidis frigida, pro frigidis humida, pro purgantibus\nastringentia, binders for purgatives, omnia perturbabant. If the party\nmiscarried, Curtium damnabant, Curtius killed him, that disagreed from\nthem: if he recovered, then [4093]they cured him themselves. Much\nemulation, imposture, malice, there is amongst them: if they be honest\nand mean well, yet a knave apothecary that administers the physic, and\nmakes the medicine, may do infinite harm, by his old obsolete doses,\nadulterine drugs, bad mixtures, quid pro quo, &c. See Fuchsius lib. 1.\nsect. 1. cap. 8. Cordus' Dispensatory, and Brassivola's Examen simpl.,\n&c. But it is their ignorance that doth more harm than rashness, their\nart is wholly conjectural, if it be an art, uncertain, imperfect, and\ngot by killing of men, they are a kind of butchers, leeches,\nmen-slayers; chirurgeons and apothecaries especially, that are indeed\nthe physicians' hangman, carnifices, and common executioners; though to\nsay truth, physicians themselves come not far behind; for according to\nthat facete epigram of Maximilianus Urentius, what's the difference?\n\n[4094]Chirurgicus medico quo differt? scilicet isto,\nEnecat hic succis, enecat ille manu:\n\nCarnifice hoc ambo tantum differre videntur,\nTardius hi faciunt, quod facit ille cito.\n\nBut I return to their skill; many diseases they cannot cure at all, as\napoplexy, epilepsy, stone, strangury, gout, Tollere nodosam nescit\nmedicina Podagram; [4095]quartan agues, a common ague sometimes\nstumbles them all, they cannot so much as ease, they know not how to\njudge of it. If by pulses, that doctrine, some hold, is wholly\nsuperstitious, and I dare boldly say with [4096]Andrew Dudeth, that\nvariety of pulses described by Galen, is neither observed nor\nunderstood of any. And for urine, that is meretrix medicorum, the most\ndeceitful thing of all, as Forestus and some other physicians have\nproved at large: I say nothing of critic days, errors in indications,\n&c. The most rational of them, and skilful, are so often deceived, that\nas [4097]Tholosanus infers, I had rather believe and commit myself to a\nmere empiric, than to a mere doctor, and I cannot sufficiently commend\nthat custom of the Babylonians, that have no professed physicians, but\nbring all their patients to the market to be cured: which Herodotus\nrelates of the Egyptians: Strabo, Sardus, and Aubanus Bohemus of many\nother nations. And those that prescribed physic, amongst them, did not\nso arrogantly take upon them to cure all diseases, as our professors\ndo, but some one, some another, as their skill and experience did\nserve; [4098] One cured the eyes, a second the teeth, a third the head,\nanother the lower parts, &c., not for gain, but in charity, to do good,\nthey made neither art, profession, nor trade of it, which in other\nplaces was accustomed: and therefore Cambyses in [4099]Xenophon told\nCyrus, that to his thinking, physicians were like tailors and cobblers,\nthe one mended our sick bodies, as the other did our clothes. But I\nwill urge these cavilling and contumelious arguments no farther, lest\nsome physician should mistake me, and deny me physic when I am sick:\nfor my part, I am well persuaded of physic: I can distinguish the abuse\nfrom the use, in this and many other arts and sciences: [4100]Alliud\nvinum, aliud ebrietas, wine and drunkenness are two distinct things. I\nacknowledge it a most noble and divine science, in so much that Apollo,\nAesculapius, and the first founders of it, merito pro diis habiti, were\nworthily counted gods by succeeding ages, for the excellency of their\ninvention. And whereas Apollo at Delos, Venus at Cyprus, Diana at\nEphesus, and those other gods were confined and adored alone in some\npeculiar places: Aesculapius and his temple and altars everywhere, in\nCorinth, Lacedaemon, Athens, Thebes, Epidaurus, &c. Pausanius records,\nfor the latitude of his art, deity, worth, and necessity. With all\nvirtuous and wise men therefore I honour the name and calling, as I am\nenjoined to honour the physician for necessity's sake. The knowledge of\nthe physician lifteth up his head, and in the sight of great men he\nshall be admired. The Lord hath created medicines of the earth, and he\nthat is wise will not abhor them, Eccles. lviii 1. But of this noble\nsubject, how many panegyrics are worthily written? For my part, as\nSallust said of Carthage, praestat silere, quam pauca dicere; I have\nsaid, yet one thing I will add, that this kind of physic is very\nmoderately and advisedly to be used, upon good occasion, when the\nformer of diet will not take place. And 'tis no other which I say, than\nthat which Arnoldus prescribes in his 8. Aphoris. [4101]A discreet and\ngoodly physician doth first endeavour to expel a disease by medicinal\ndiet, than by pure medicine: and in his ninth, [4102]he that may be\ncured by diet, must not meddle with physic. So in 11. Aphoris. [4103]A\nmodest and wise physician will never hasten to use medicines, but upon\nurgent necessity, and that sparingly too: because (as he adds in his\n13. Aphoris.) [4104]Whosoever takes much physic in his youth, shall\nsoon bewail it in his old age: purgative physic especially, which doth\nmuch debilitate nature. For which causes some physicians refrain from\nthe use of purgatives, or else sparingly use them. [4105]Henricus\nAyrerus in a consultation for a melancholy person, would have him take\nas few purges as he could, because there be no such medicines, which do\nnot steal away some of our strength, and rob the parts of our body,\nweaken nature, and cause that cacochymia, which [4106]Celsus and others\nobserve, or ill digestion, and bad juice through all the parts of it.\nGalen himself confesseth, [4107]that purgative physic is contrary to\nnature, takes away some of our best spirits, and consumes the very\nsubstance of our bodies: But this, without question, is to be\nunderstood of such purges as are unseasonably or immoderately taken:\nthey have their excellent use in this, as well as most other\ninfirmities. Of alteratives and cordials no man doubts, be they simples\nor compounds. I will amongst that infinite variety of medicines, which\nI find in every pharmacopoeia, every physician, herbalist, &c., single\nout some of the chiefest.\n\nSUBSECT. II.\u2014_Simples proper to Melancholy, against Exotic Simples_.\n\nMedicines properly applied to melancholy, are either simple or\ncompound. Simples are alterative or purgative. Alteratives are such as\ncorrect, strengthen nature, alter, any way hinder or resist the\ndisease; and they be herbs, stones, minerals, &c. all proper to this\nhumour. For as there be diverse distinct infirmities continually vexing\nus,\n[4108]\u039d\u03bf\u1fe6\u03c3\u03bf\u03b9 \u03b4' \u1f00\u03bd\u03b8\u03c1\u1f7c\u03c0\u03bf\u03b9\u03c3\u03b9 \u1f10\u03c6 \u1f20\u03bc\u03ad\u03c1\u03b7 \u1f20\u03b4' \u03b5\u03c0\u03b9 \u03bd\u03c5\u03ba\u03c4\u1f76\n\u0391\u03c5\u03c4\u03cc\u03bca\u03c4\u03bf\u03b9 \u03c6\u03bf\u03b9\u03c4\u1ff6\u03c3\u03b9 \u03ba\u03b1\u03ba\u1f70 \u03b8\u03bd\u03b7\u03c4\u03bf\u1fd6\u03c3\u03b9 \u03c6\u1f72\u03c1\u03bf\u03c5\u03c3\u03b1\u03b9\n\u03a3\u03b9\u03b3\u1fc6, \u1f10\u03c0\u03b5\u03b9 \u03c6\u03c9\u03bd\u1f74\u03bd \u1f20\u03be\u03b5\u03af\u03bb\u03b5\u03c4\u03bf \u03bc\u03b7\u03c4\u03af\u03b5\u03c4\u03b1 \u0396\u03b5\u1f7a\u03c2.\n\nDiseases steal both day and night on men,\nFor Jupiter hath taken voice from them.\n\nSo there be several remedies, as [4109]he saith, each disease a\nmedicine, for every humour; and as some hold, every clime, every\ncountry, and more than that, every private place hath his proper\nremedies growing in it, peculiar almost to the domineering and most\nfrequent maladies of it, As [4110]one discourseth, wormwood grows\nsparingly in Italy, because most part there they be misaffected with\nhot diseases: but henbane, poppy, and such cold herbs: with us in\nGermany and Poland, great store of it in every waste. Baracellus Horto\ngeniali, and Baptista Porta Physiognomicae, lib. 6. cap. 23, give many\ninstances and examples of it, and bring many other proofs. For that\ncause belike that learned Fuchsius of Nuremberg, [4111]when he came\ninto a village, considered always what herbs did grow most frequently\nabout it, and those he distilled in a silver alembic, making use of\nothers amongst them as occasion served. I know that many are of\nopinion, our northern simples are weak, imperfect, not so well\nconcocted, of such force, as those in the southern parts, not so fit to\nbe used in physic, and will therefore fetch their drugs afar off:\nsenna, cassia out of Egypt, rhubarb from Barbary, aloes from Socotra;\nturbith, agaric, mirabolanes, hermodactils, from the East Indies,\ntobacco from the west, and some as far as China, hellebore from the\nAnticyrae, or that of Austria which bears the purple flower, which\nMathiolus so much approves, and so of the rest. In the kingdom of\nValencia, in Spain, [4112]Maginus commends two mountains, Mariola and\nRenagolosa, famous for simples; [4113] Leander Albertus, [4114]Baldus a\nmountain near the Lake Benacus in the territory of Verona, to which all\nthe herbalists in the country continually flock; Ortelius one in\nApulia, Munster Mons major in Istria; others Montpelier in France;\nProsper Altinus prefers Egyptian simples, Garcias ab Horto Indian\nbefore the rest, another those of Italy, Crete, &c. Many times they are\nover-curious in this kind, whom Fuchsius taxeth, Instit. l. 1. sec. 1.\ncap. 1. [4115]that think they do nothing, except they rake all over\nIndia, Arabia, Ethiopia for remedies, and fetch their physic from the\nthree quarters of the world, and from beyond the Garamantes. Many an\nold wife or country woman doth often more good with a few known and\ncommon garden herbs, than our bombast physicians, with all their\nprodigious, sumptuous, far-fetched, rare, conjectural medicines:\nwithout all question if we have not these rare exotic simples, we hold\nthat at home, which is in virtue equivalent unto them, ours will serve\nas well as theirs, if they be taken in proportionable quantity, fitted\nand qualified aright, if not much better, and more proper to our\nconstitutions. But so 'tis for the most part, as Pliny writes to\nGallus, [4116]We are careless of that which is near us, and follow that\nwhich is afar off, to know which we will travel and sail beyond the\nseas, wholly neglecting that which is under our eyes. Opium in Turkey\ndoth scarce offend, with us in a small quantity it stupefies; cicuta or\nhemlock is a strong poison in Greece, but with us it hath no such\nviolent effects: I conclude with I. Voschius, who as he much inveighs\nagainst those exotic medicines, so he promiseth by our European, a full\ncure and absolute of all diseases; a capite ad calcem, nostrae regionis\nherbae nostris corporibus magis conducunt, our own simples agree best\nwith us. It was a thing that Fernelius much laboured in his French\npractice, to reduce all his cure to our proper and domestic physic; so\ndid [4117]Janus Cornarius, and Martin Rulandus in Germany. T. B. with\nus, as appeareth by a treatise of his divulged in our tongue 1615, to\nprove the sufficiency of English medicines, to the cure of all manner\nof diseases. If our simples be not altogether of such force, or so\napposite, it may be, if like industry were used, those far fetched\ndrugs would prosper as well with us, as in those countries whence now\nwe have them, as well as cherries, artichokes, tobacco, and many such.\nThere have been diverse worthy physicians, which have tried excellent\nconclusions in this kind, and many diligent, painful apothecaries, as\nGesner, Besler, Gerard, &c., but amongst the rest those famous public\ngardens of Padua in Italy, Nuremberg in Germany, Leyden in Holland,\nMontpelier in France, (and ours in Oxford now in fieri, at the cost and\ncharges for the Right Honourable the Lord Danvers Earl of Danby) are\nmuch to be commended, wherein all exotic plants almost are to be seen,\nand liberal allowance yearly made for their better maintenance, that\nyoung students may be the sooner informed in the knowledge of them:\nwhich as [4118]Fuchsius holds, is most necessary for that exquisite\nmanner of curing, and as great a shame for a physician not to observe\nthem, as for a workman not to know his axe, saw, square, or any other\ntool which he must of necessity use.\n\nSUBSECT. III.\u2014_Alteratives, Herbs, other Vegetables, &c._\n\nAmongst these 800 simples, which Galeottus reckons up, lib. 3. de\npromise, doctor, cap. 3, and many exquisite herbalists have written of,\nthese few following alone I find appropriated to this humour: of which\nsome be alteratives; [4119]which by a secret force, saith Renodeus, and\nspecial quality expel future diseases, perfectly cure those which are,\nand many such incurable effects. This is as well observed in other\nplants, stones, minerals, and creatures, as in herbs, in other maladies\nas in this. How many things are related of a man's skull? What several\nvirtues of corns in a horse-leg, [4120]of a wolf's liver, &c. Of\n[4121]diverse excrements of beasts, all good against several diseases?\nWhat extraordinary virtues are ascribed unto plants? [4122]Satyrium et\neruca penem erigunt, vitex et nymphea semen extinguunt, [4123]some\nherbs provoke lust, some again, as agnus castus, water-lily, quite\nextinguisheth seed; poppy causeth sleep, cabbage resisteth drunkenness,\n&c., and that which is more to be admired, that such and such plants\nshould have a peculiar virtue to such particular parts, [4124]as to the\nhead aniseeds, foalfoot, betony, calamint, eye-bright, lavender, bays,\nroses, rue, sage, marjoram, peony, &c. For the lungs calamint,\nliquorice, ennula campana, hyssop, horehound, water germander, &c. For\nthe heart, borage, bugloss, saffron, balm, basil, rosemary, violet,\nroses, &c. For the stomach, wormwood, mints, betony, balm, centaury,\nsorrel, parslan. For the liver, darthspine or camaepitis, germander,\nagrimony, fennel, endive, succory, liverwort, barberries. For the\nspleen, maidenhair, finger-fern, dodder of thyme, hop, the rind of ash,\nbetony. For the kidneys, grumel, parsley, saxifrage, plaintain, mallow.\nFor the womb, mugwort, pennyroyal, fetherfew, savine, &c. For the\njoints, camomile, St. John's wort, organ, rue, cowslips, centaury the\nless, &c. And so to peculiar diseases. To this of melancholy you shall\nfind a catalogue of herbs proper, and that in every part. See more in\nWecker, Renodeus, Heurnius lib. 2. cap. 19. &c. I will briefly speak of\nthem, as first of alteratives, which Galen, in his third book of\ndiseased parts, prefers before diminutives, and Trallianus brags, that\nhe hath done more cures on melancholy men [4125]by moistening, than by\npurging of them.\n_Borage_.] In this catalogue, borage and bugloss may challenge the\nchiefest place, whether in substance, juice, roots, seeds, flowers,\nleaves, decoctions, distilled waters, extracts, oils, &c., for such\nkind of herbs be diversely varied. Bugloss is hot and moist, and\ntherefore worthily reckoned up amongst those herbs which expel\nmelancholy, and [4126] exhilarate the heart, Galen, lib. 6. cap. 80. de\nsimpl. med. Dioscorides, lib. 4. cap. 123. Pliny much magnifies this\nplant. It may be diversely used; as in broth, in [4127]wine, in\nconserves, syrups, &c. It is an excellent cordial, and against this\nmalady most frequently prescribed; a herb indeed of such sovereignty,\nthat as Diodorus, lib. 7. bibl. Plinius, lib. 25. cap. 2. et lib. 21.\ncap. 22. Plutarch, sympos. lib. 1. cap. 1. Dioscorides, lib. 5. cap.\n40. Caelius, lib. 19. c. 3. suppose it was that famous Nepenthes of\n[4128]Homer, which Polydaenna, Thonis's wife (then king of Thebes in\nEgypt), sent Helena for a token, of such rare virtue, that if taken\nsteeped in wine, if wife and children, father and mother, brother and\nsister, and all thy dearest friends should die before thy face, thou\ncouldst not grieve or shed a tear for them.\nQui semel id patera mistum Nepenthes Iaccho\nHauserit, hic lachrymam, non si suavissima proles,\nSi germanus ei charus, materque paterque\nOppetat, ante oculos ferro confossus atroci.\n\nHelena's commended bowl to exhilarate the heart, had no other\ningredient, as most of our critics conjecture, than this of borage.\n_Balm_.] Melissa balm hath an admirable virtue to alter melancholy, be\nit steeped in our ordinary drink, extracted, or otherwise taken.\nCardan, lib. 8. much admires this herb. It heats and dries, saith\n[4129] Heurnius, in the second degree, with a wonderful virtue comforts\nthe heart, and purgeth all melancholy vapours from the spirits,\nMatthiol. in lib. 3. cap. 10. in Dioscoridem. Besides they ascribe\nother virtues to it, [4130]as to help concoction, to cleanse the brain,\nexpel all careful thoughts, and anxious imaginations: the same words in\neffect are in Avicenna, Pliny, Simon Sethi, Fuchsius, Leobel,\nDelacampius, and every herbalist. Nothing better for him that is\nmelancholy than to steep this and borage in his ordinary drink.\nMathiolus, in his fifth book of Medicinal Epistles, reckons up\nscorzonera, [4131]not against poison only, falling sickness, and such\nas are vertiginous, but to this malady; the root of it taken by itself\nexpels sorrow, causeth mirth and lightness of heart.\nAntonius Musa, that renowned physician to Caesar Augustus, in his book\nwhich he writ of the virtues of betony, cap. 6. wonderfully commends\nthat herb, animas hominum et corpora custodit, securas de metu reddit,\nit preserves both body and mind, from fears, cares, griefs; cures\nfalling sickness, this and many other diseases, to whom Galen\nsubscribes, lib. 7. simp. med. Dioscorides, lib. 4. cap. 1. &c.\nMarigold is much approved against melancholy, and often used therefore\nin our ordinary broth, as good against this and many other diseases.\n_Hop_.] Lupulus, hop, is a sovereign remedy; Fuchsius, cap. 58. Plant.\nhist. much extols it; [4132]it purgeth all choler, and purifies the\nblood. Matthiol. cap. 140. in 4. Dioscor. wonders the physicians of his\ntime made no more use of it, because it rarefies and cleanseth: we use\nit to this purpose in our ordinary beer, which before was thick and\nfulsome.\nWormwood, centaury, pennyroyal, are likewise magnified and much\nprescribed (as I shall after show), especially in hypochondriac\nmelancholy, daily to be used, sod in whey: and as Ruffus Ephesias,\n[4133]Areteus relate, by breaking wind, helping concoction, many\nmelancholy men have been cured with the frequent use of them alone.\nAnd because the spleen and blood are often misaffected in melancholy, I\nmay not omit endive, succory, dandelion, fumitory, &c., which cleanse\nthe blood, Scolopendria, cuscuta, ceterache, mugwort, liverwort, ash,\ntamarisk, genist, maidenhair, &c., which must help and ease the spleen.\nTo these I may add roses, violets, capers, featherfew, scordium,\nstaechas, rosemary, ros solis, saffron, ochyme, sweet apples, wine,\ntobacco, sanders, &c. That Peruvian chamico, monstrosa facultate &c.,\nLinshcosteus Datura; and to such as are cold, the [4134]decoction of\nguiacum, China sarsaparilla, sassafras, the flowers of carduus\nbenedictus, which I find much used by Montanus in his Consultations,\nJulius Alexandrinus, Lelius, Egubinus, and others. [4135]Bernardus\nPenottus prefers his herba solis, or Dutch sindaw, before all the rest\nin this disease, and will admit of no herb upon the earth to be\ncomparable to it. It excels Homer's moly, cures this, falling sickness,\nand almost all other infirmities. The same Penottus speaks of an\nexcellent balm out of Aponensis, which, taken to the quantity of three\ndrops in a cup of wine, [4136]will cause a sudden alteration, drive\naway dumps, and cheer up the heart. Ant. Guianerius, in his Antidotary,\nhath many such. [4137]Jacobus de Dondis the aggregator, repeats\nambergris, nutmegs, and allspice amongst the rest. But that cannot be\ngeneral. Amber and spice will make a hot brain mad, good for cold and\nmoist. Garcias ab Horto hath many Indian plants, whose virtues he much\nmagnifies in this disease. Lemnius, instit. cap. 58. admires rue, and\ncommends it to have excellent virtue, [4138]to expel vain imaginations,\ndevils, and to ease afflicted souls. Other things are much magnified\n[4139]by writers, as an old cock, a ram's head, a wolf's heart borne or\neaten, which Mercurialis approves; Prosper Altinus the water of Nilus;\nGomesius all seawater, and at seasonable times to be seasick: goat's\nmilk, whey, &c.\n\nSUBSECT. IV.\u2014_Precious Stones, Metals, Minerals, Alteratives_.\n\nPrecious stones are diversely censured; many explode the use of them or\nany minerals in physic, of whom Thomas Erastus is the chief, in his\ntract against Paracelsus, and in an epistle of his to Peter Monavius,\n[4140] That stones can work any wonders, let them believe that list, no\nman shall persuade me; for my part, I have found by experience there is\nno virtue in them. But Matthiolus, in his comment upon\n[4141]Dioscorides, is as profuse on the other side, in their\ncommendation; so is Cardan, Renodeus, Alardus, Rueus, Encelius,\nMarbodeus, &c. [4142]Matthiolus specifies in coral: and Oswaldus\nCrollius, Basil. Chym. prefers the salt of coral. [4143]Christoph.\nEncelius, lib. 3. cap. 131. will have them to be as so many several\nmedicines against melancholy, sorrow, fear, dullness, and the like;\n[4144]Renodeus admires them, besides they adorn kings' crowns, grace\nthe fingers, enrich our household stuff, defend us from enchantments,\npreserve health, cure diseases, they drive away grief, cares, and\nexhilarate the mind. The particulars be these.\nGranatus, a precious stone so called, because it is like the kernels of\na pomegranate, an imperfect kind of ruby, it comes from Calecut;\n[4145]if hung about the neck, or taken in drink, it much resisteth\nsorrow, and recreates the heart. The same properties I find ascribed to\nthe hyacinth and topaz. [4146]They allay anger, grief, diminish\nmadness, much delight and exhilarate the mind. [4147]If it be either\ncarried about, or taken in a potion, it will increase wisdom, saith\nCardan, expel fear; he brags that he hath cured many madmen with it,\nwhich, when they laid by the stone, were as mad again as ever they were\nat first. Petrus Bayerus, lib. 2. cap. 13. veni mecum, Fran. Rueus,\ncap. 19. de geminis, say as much of the chrysolite, [4148]a friend of\nwisdom, an enemy to folly. Pliny, lib. 37. Solinus, cap. 52. Albertus\nde Lapid. Cardan. Encelius, lib. 3. cap. 66. highly magnifies the\nvirtue of the beryl, [4149]it much avails to a good understanding,\nrepresseth vain conceits, evil thoughts, causeth mirth, &c. In the\nbelly of a swallow there is a stone found called chelidonius,\n[4150]which if it be lapped in a fair cloth, and tied to the right arm,\nwill cure lunatics, madmen, make them amiable and merry.\nThere is a kind of onyx called a chalcedony, which hath the same\nqualities, [4151]avails much against fantastic illusions which proceed\nfrom melancholy, preserves the vigour and good estate of the whole\nbody.\nThe Eban stone, which goldsmiths use to sleeken their gold with, borne\nabout or given to drink, [4152]hath the same properties, or not much\nunlike.\nLevinus Lemnius, Institui. ad vit. cap. 58. amongst other jewels, makes\nmention of two more notable; carbuncle and coral, [4153]which drive\naway childish fears, devils, overcome sorrow, and hung about the neck\nrepress troublesome dreams, which properties almost Cardan gives to\nthat green-coloured [4154]emmetris if it be carried about, or worn in a\nring; Rueus to the diamond.\nNicholas Cabeus, a Jesuit of Ferrara, in the first book of his\nMagnetical Philosophy, cap. 3. speaking of the virtues of a loadstone,\nrecites many several opinions; some say that if it be taken in parcels\ninward, si quis per frustra voret, juventutem restituet, it will, like\nviper's wine, restore one to his youth; and yet if carried about them,\nothers will have it to cause melancholy; let experience determine.\nMercurialis admires the emerald for its virtues in pacifying all\naffections of the mind; others the sapphire, which is the [4155]fairest\nof all precious stones, of sky colour, and a great enemy to black\ncholer, frees the mind, mends manners, &c. Jacobus de Dondis, in his\ncatalogue of simples, hath ambergris, os in corde cervi, [4156]the bone\nin a stag's heart, a monocerot's horn, bezoar's stone [4157](of which\nelsewhere), it is found in the belly of a little beast in the East\nIndies, brought into Europe by Hollanders, and our countrymen\nmerchants. Renodeus, cap. 22. lib. 3. de ment. med. saith he saw two of\nthese beasts alive, in the castle of the Lord of Vitry at Coubert.\nLapis lazuli and armenus, because they purge, shall be mentioned in\ntheir place.\nOf the rest in brief thus much I will add out of Cardan, Renodeus, cap.\n23. lib. 3. Rondoletius, lib. 1. de Testat. c. 15. &c. [4158]That\nalmost all jewels and precious stones have excellent virtues to pacify\nthe affections of the mind, for which cause rich men so much covet to\nhave them: [4159]and those smaller unions which are found in shells\namongst the Persians and Indians, by the consent of all writers, are\nvery cordial, and most part avail to the exhilaration of the heart.\n_Minerals._] Most men say as much of gold and some other minerals, as\nthese have done of precious stones. Erastus still maintains the\nopposite part. Disput. in Paracelsum. cap. 4. fol. 196. he confesseth\nof gold, [4160] that it makes the heart merry, but in no other sense\nbut as it is in a miser's chest: at mihi plaudo simul ac nummos\ncontemplor in arca, as he said in the poet, it so revives the spirits,\nand is an excellent recipe against melancholy,\n[4161]For gold in physic is a cordial,\nTherefore he loved gold in special.\n\nAurum potabile, [4162]he discommends and inveighs against it, by reason\nof the corrosive waters which are used in it: which argument our Dr.\nGuin urgeth against D. Antonius. [4163]Erastus concludes their\nphilosophical stones and potable gold, &c. to be no better than poison,\na mere imposture, a non ens; dug out of that broody hill belike this\ngolden stone is, ubi nascetur ridiculus mus. Paracelsus and his\nchemistical followers, as so many Promethei, will fetch fire from\nheaven, will cure all manner of diseases with minerals, accounting them\nthe only physic on the other side. [4164]Paracelsus calls Galen,\nHippocrates, and all their adherents, infants, idiots, sophisters, &c.\nApagesis istos qui Vulcanias istas metamorphoses sugillant, inscitiae\nsoboles, supinae pertinaciae alumnos, &c., not worthy the name of\nphysicians, for want of these remedies: and brags that by them he can\nmake a man live 160 years, or to the world's end, with their\n[4165]Alexipharmacums, Panaceas, Mummias, unguentum Armarium, and such\nmagnetical cures, Lampas vitae et mortis, Balneum Dianae, Balsamum,\nElectrum Magico-physicum, Amuleta Martialia, &c. What will not he and\nhis followers effect? He brags, moreover, that he was primus medicorum,\nand did more famous cures than all the physicians in Europe besides,\n[4166]a drop of his preparations should go farther than a dram, or\nounce of theirs, those loathsome and fulsome filthy potions,\nheteroclitical pills (so he calls them), horse medicines, ad quoram\naspectum Cyclops Polyphemus exhorresceret. And though some condemn\ntheir skill and magnetical cures as tending to magical superstition,\nwitchery, charms, &c., yet they admire, stiffly vindicate nevertheless,\nand infinitely prefer them. But these are both in extremes, the middle\nsort approve of minerals, though not in so high a degree. Lemnius lib.\n3. cap. 6. de occult. nat. mir. commends gold inwardly and outwardly\nused, as in rings, excellent good in medicines; and such mixtures as\nare made for melancholy men, saith Wecker, antid. spec. lib. 1. to whom\nRenodeus subscribes, lib. 2. cap. 2. Ficinus, lib. 2. cap. 19. Fernel.\nmeth. med. lib. 5. cap. 21. de Cardiacis. Daniel Sennertus, lib. 1.\npart. 2. cap. 9. Audernacus, Libavius, Quercetanus, Oswaldus Crollius,\nEuvonymus, Rubeus, and Matthiolus in the fourth book of his Epistles,\nAndreas a Blawen epist. ad Matthiolum, as commended and formerly used\nby Avicenna, Arnoldus, and many others: [4167]Matthiolus in the same\nplace approves of potable gold, mercury, with many such chemical\nconfections, and goes so far in approbation of them, that he holds\n[4168] no man can be an excellent physician that hath not some skill in\nchemistical distillations, and that chronic diseases can hardly be\ncured without mineral medicines: look for antimony among purgers.\n\nSUBSECT. V.\u2014_Compound Alteratives; censure of Compounds, and mixed\nPhysic_.\n\nPliny, lib. 24. c. 1, bitterly taxeth all compound medicines, [4169]\nMen's knavery, imposture, and captious wits, have invented those shops,\nin which every man's life is set to sale: and by and by came in those\ncompositions and inexplicable mixtures, far-fetched out of India and\nArabia; a medicine for a botch must be had as far as the Red Sea. And\n'tis not without cause which he saith; for out of question they are\nmuch to [4170]blame in their compositions, whilst they make infinite\nvariety of mixtures, as [4171]Fuchsius notes. They think they get\nthemselves great credit, excel others, and to be more learned than the\nrest, because they make many variations; but he accounts them fools,\nand whilst they brag of their skill, and think to get themselves a\nname, they become ridiculous, betray their ignorance and error. A few\nsimples well prepared and understood, are better than such a heap of\nnonsense, confused compounds, which are in apothecaries' shops\nordinarily sold. In which many vain, superfluous, corrupt, exolete,\nthings out of date are to be had (saith Cornarius); a company of\nbarbarous names given to syrups, juleps, an unnecessary company of\nmixed medicines; rudis indigestaque moles. Many times (as Agrippa\ntaxeth) there is by this means [4172]more danger from the medicine than\nfrom the disease, when they put together they know not what, or leave\nit to an illiterate apothecary to be made, they cause death and horror\nfor health. Those old physicians had no such mixtures; a simple potion\nof hellebore in Hippocrates' time was the ordinary purge; and at this\nday, saith [4173]Mat. Riccius, in that flourishing commonwealth of\nChina, their physicians give precepts quite opposite to ours, not\nunhappy in their physic; they use altogether roots, herbs, and simples\nin their medicines, and all their physic in a manner is comprehended in\na herbal: no science, no school, no art, no degree, but like a trade,\nevery man in private is instructed of his master. [4174]Cardan cracks\nthat he can cure all diseases with water alone, as Hippocrates of old\ndid most infirmities with one medicine. Let the best of our rational\nphysicians demonstrate and give a sufficient reason for those intricate\nmixtures, why just so many simples in mithridate or treacle, why such\nand such quantity; may they not be reduced to half or a quarter?\nFrustra fit per plura (as the saying is) quod fieri potest per\npauciora; 300 simples in a julep, potion, or a little pill, to what end\nor purpose? I know not what [4175]Alkindus, Capivaccius, Montagna, and\nSimon Eitover, the best of them all and most rational, have said in\nthis kind; but neither he, they, nor any one of them, gives his reader,\nto my judgment, that satisfaction which he ought; why such, so many\nsimples? Rog. Bacon hath taxed many errors in his tract de\ngraduationibus, explained some things, but not cleared. Mercurialis in\nhis book de composit. medicin. gives instance in Hamech, and Philonium\nRomanum, which Hamech an Arabian, and Philonius a Roman, long since\ncomposed, but crasse as the rest. If they be so exact, as by him it\nseems they were, and those mixtures so perfect, why doth Fernelius\nalter the one, and why is the other obsolete? [4176]Cardan taxeth Galen\nfor presuming out of his ambition to correct Theriachum Andromachi, and\nwe as justly may carp at all the rest. Galen's medicines are now\nexploded and rejected; what Nicholas Meripsa, Mesue, Celsus,\nScribanius, Actuarius, &c. writ of old, are most part contemned.\nMellichius, Cordus, Wecker, Quercetan, Renodeus, the Venetian,\nFlorentine states have their several receipts, and magistrals: they of\nNuremberg have theirs, and Augustana Pharmacopoeia, peculiar medicines\nto the meridian of the city: London hers, every city, town, almost\nevery private man hath his own mixtures, compositions, receipts,\nmagistrals, precepts, as if he scorned antiquity, and all others in\nrespect of himself. But each man must correct and alter to show his\nskill, every opinionative fellow must maintain his own paradox, be it\nwhat it will; Delirant reges, plectuntur Achivi: they dote, and in the\nmeantime the poor patients pay for their new experiments, the\ncommonalty rue it.\nThus others object, thus I may conceive out of the weakness of my\napprehension; but to say truth, there is no such fault, no such\nambition, no novelty, or ostentation, as some suppose; but as [4177]one\nanswers, this of compound medicines, is a most noble and profitable\ninvention found out, and brought into physic with great judgment,\nwisdom, counsel and discretion. Mixed diseases must have mixed\nremedies, and such simples are commonly mixed as have reference to the\npart affected, some to qualify, the rest to comfort, some one part,\nsome another. Cardan and Brassavola both hold that Nullum simplex\nmedicamentum sine noxa, no simple medicine is without hurt or offence;\nand although Hippocrates, Erasistratus, Diocles of old, in the infancy\nof this art, were content with ordinary simples: yet now, saith\n[4178]Aetius, necessity compelleth to seek for new remedies, and to\nmake compounds of simples, as well to correct their harms if cold, dry,\nhot, thick, thin, insipid, noisome to smell, to make them savoury to\nthe palate, pleasant to taste and take, and to preserve them for\ncontinuance, by admixtion of sugar, honey, to make them last months and\nyears for several uses. In such cases, compound medicines may be\napproved, and Arnoldus in his 18. aphorism, doth allow of it. [4179]If\nsimples cannot, necessity compels us to use compounds; so for receipts\nand magistrals, dies diem docet, one day teacheth another, and they are\nas so many words or phrases, Que nunc sunt in honore vocabula si volet\nusus, ebb and flow with the season, and as wits vary, so they may be\ninfinitely varied. Quisque suum placitum quo capiatur habet. Every man\nas he likes, so many men so many minds, and yet all tending to good\npurpose, though not the same way. As arts and sciences, so physic is\nstill perfected amongst the rest; Horae musarum nutrices, and\nexperience teacheth us every day [4180]many things which our\npredecessors knew not of. Nature is not effete, as he saith, or so\nlavish, to bestow all her gifts upon an age, but hath reserved some for\nposterity, to show her power, that she is still the same, and not old\nor consumed. Birds and beasts can cure themselves by nature,\n[4181]naturae usu ea plerumque cognoscunt quae homines vix longo labore\net doctrina assequuntur, but men must use much labour and industry to\nfind it out. But I digress.\nCompound medicines are inwardly taken, or outwardly applied. Inwardly\ntaken, be either liquid or solid: liquid, are fluid or consisting.\nFluid, as wines and syrups. The wines ordinarily used to this disease\nare wormwood wine, tamarisk, and buglossatum, wine made of borage and\nbugloss, the composition of which is specified in Arnoldus\nVillanovanus, lib. de vinis, of borage, balm, bugloss, cinnamon, &c.\nand highly commended for its virtues: [4182]it drives away leprosy,\nscabs, clears the blood, recreates the spirits, exhilarates the mind,\npurgeth the brain of those anxious black melancholy fumes, and\ncleanseth the whole body of that black humour by urine. To which I add,\nsaith Villanovanus, that it will bring madmen, and such raging\nbedlamites as are tied in chains, to the use of their reason again. My\nconscience bears me witness, that I do not lie, I saw a grave matron\nhelped by this means; she was so choleric, and so furious sometimes,\nthat she was almost mad, and beside herself; she said, and did she knew\nnot what, scolded, beat her maids, and was now ready to be bound till\nshe drank of this borage wine, and by this excellent remedy was cured,\nwhich a poor foreigner, a silly beggar, taught her by chance, that came\nto crave an alms from door to door. The juice of borage, if it be\nclarified, and drunk in wine, will do as much, the roots sliced and\nsteeped, &c. saith Ant. Mizaldus, art. med. who cities this story\nverbatim out of Villanovanus, and so doth Magninus a physician of\nMilan, in his regimen of health. Such another excellent compound water\nI find in Rubeus de distill. sect. 3. which he highly magnifies out of\nSavanarola, [4183]for such as are solitary, dull, heavy or sad without\na cause, or be troubled with trembling of heart. Other excellent\ncompound waters for melancholy, he cites in the same place. [4184]If\ntheir melancholy be not inflamed, or their temperature over-hot.\nEvonimus hath a precious aquavitae to this purpose, for such as are\ncold. But he and most commend aurum potabile, and every writer\nprescribes clarified whey, with borage, bugloss, endive, succory, &c.\nof goat's milk especially, some indefinitely at all times, some thirty\ndays together in the spring, every morning fasting, a good draught.\nSyrups are very good, and often used to digest this humour in the\nheart, spleen, liver, &c. As syrup of borage (there is a famous syrup\nof borage highly commended by Laurentius to this purpose in his tract\nof melancholy), de pomis of king Sabor, now obsolete, of thyme and\nepithyme, hops, scolopendria, fumitory, maidenhair, bizantine, &c.\nThese are most used for preparatives to other physic, mixed with\ndistilled waters of like nature, or in juleps otherwise.\nConsisting, are conserves or confections; conserves of borage, bugloss,\nbalm, fumitory, succory, maidenhair, violets, roses, wormwood, &c.\nConfections, treacle, mithridate, eclegms, or linctures, &c. Solid, as\naromatical confections: hot, diambra, diamargaritum calidum, dianthus,\ndiamoschum dulce, electuarium de gemmis laetificans Galeni et Rhasis,\ndiagalanga, diaciminum dianisum, diatrion piperion, diazinziber,\ndiacapers, diacinnamonum: Cold, as diamargaritum frigidum, diacorolli,\ndiarrhodon abbatis, diacodion, &c. as every pharmacopoeia will show\nyou, with their tables or losings that are made out of them: with\ncondites and the like.\nOutwardly used as occasion serves, as amulets, oils hot and cold, as of\ncamomile, staechados, violets, roses, almonds, poppy, nymphea,\nmandrake, &c. to be used after bathing, or to procure sleep.\nOintments composed of the said species, oils and wax, &c., as\nAlablastritum Populeum, some hot, some cold, to moisten, procure sleep,\nand correct other accidents.\nLiniments are made of the same matter to the like purpose: emplasters\nof herbs, flowers, roots, &c., with oils, and other liquors mixed and\nboiled together.\nCataplasms, salves, or poultices made of green herbs, pounded, or sod\nin water till they be soft, which are applied to the hypochondries, and\nother parts, when the body is empty.\nCerotes are applied to several parts and frontals, to take away pain,\ngrief, heat, procure sleep. Fomentations or sponges, wet in some\ndecoctions, &c., epithemata, or those moist medicines, laid on linen,\nto bathe and cool several parts misaffected.\nSacculi, or little bags of herbs, flowers, seeds, roots, and the like,\napplied to the head, heart, stomach, &c., odoraments, balls, perfumes,\nposies to smell to, all which have their several uses in melancholy, as\nshall be shown, when I treat of the cure of the distinct species by\nthemselves.\n\nMEMB. II.\n\nSUBSECT. I.\u2014_Purging Simples upward_.\n\nMelanagoga, or melancholy purging medicines, are either simple or\ncompound, and that gently, or violently, purging upward or downward.\nThese following purge upward. [4185]Asarum, or Asrabecca, which, as\nMesue saith, is hot in the second degree, and dry in the third, it is\ncommonly taken in wine, whey, or as with us, the juice of two or three\nleaves or more sometimes, pounded in posset drink qualified with a\nlittle liquorice, or aniseed, to avoid the fulsomeness of the taste, or\nas Diaserum Fernelii. Brassivola in Catart. reckons it up amongst those\nsimples that only purge melancholy, and Ruellius confirms as much out\nof his experience, that it purgeth [4186]black choler, like hellebore\nitself. Galen, lib. G. simplic. and [4187]Matthiolus ascribe other\nvirtues to it, and will have it purge other humours as well as this.\nLaurel, by Heurnius's method, ad prax. lib. 2. cap. 24. is put amongst\nthe strong purgers of melancholy; it is hot and dry in the fourth\ndegree. Dioscorides, lib. 11. cap. 114. adds other effects to it.\n[4188]Pliny sets down fifteen berries in drink for a sufficient potion:\nit is commonly corrected with his opposites, cold and moist, as juice\nof endive, purslane, and is taken in a potion to seven grains and a\nhalf. But this and asrabecca, every gentlewoman in the country knows\nhow to give, they are two common vomits.\nScilla, or sea-onion, is hot and dry in the third degree. Brassivola in\nCatart. out of Mesue, others, and his own experience, will have this\nsimple to purge [4189]melancholy alone. It is an ordinary vomit, vinum\nscilliticum mixed with rubel in a little white wine.\nWhite hellebore, which some call sneezing-powder, a strong purger\nupward, which many reject, as being too violent: Mesue and Averroes\nwill not admit of it, [4190]by reason of danger of suffocation,\n[4191]great pain and trouble it puts the poor patient to, saith\nDodonaeus. Yet Galen, lib. 6. simpl. med. and Dioscorides, cap. 145.\nallow of it. It was indeed [4192] terrible in former times, as Pliny\nnotes, but now familiar, insomuch that many took it in those days,\n[4193]that were students, to quicken their wits, which Persius Sat. 1.\nobjects to Accius the poet, Illas Acci ebria veratro. [4194]It helps\nmelancholy, the falling sickness, madness, gout, &c., but not to be\ntaken of old men, youths, such as are weaklings, nice, or effeminate,\ntroubled with headache, high-coloured, or fear strangling, saith\nDioscorides. [4195]Oribasius, an old physician, hath written very\ncopiously, and approves of it, in such affections which can otherwise\nhardly be cured. Hernius, lib. 2. prax. med. de vomitoriis, will not\nhave it used [4196]but with great caution, by reason of its strength,\nand then when antimony will do no good, which caused Hermophilus to\ncompare it to a stout captain (as Codroneus observes cap. 7. comment.\nde Helleb.) that will see all his soldiers go before him and come post\nprincipia, like the bragging soldier, last himself; [4197]when other\nhelps fail in inveterate melancholy, in a desperate case, this vomit is\nto be taken. And yet for all this, if it be well prepared, it may be\n[4198] securely given at first. [4199]Matthiolus brags, that he hath\noften, to the good of many, made use of it, and Heurnius, [4200]that he\nhath happily used it, prepared after his own prescript, and with good\nsuccess. Christophorus a Vega, lib. 3. c. 41, is of the same opinion,\nthat it may be lawfully given; and our country gentlewomen find it by\ntheir common practice, that there is no such great danger in it. Dr.\nTurner, speaking of this plant in his Herbal, telleth us, that in his\ntime it was an ordinary receipt among good wives, to give hellebore in\npowder to ii'd weight, and he is not much against it. But they do\ncommonly exceed, for who so bold as blind Bayard, and prescribe it by\npennyworths, and such irrational ways, as I have heard myself market\nfolks ask for it in an apothecary's shop: but with what success God\nknows; they smart often for their rash boldness and folly, break a\nvein, make their eyes ready to start out of their heads, or kill\nthemselves. So that the fault is not in the physic, but in the rude and\nindiscreet handling of it. He that will know, therefore, when to use,\nhow to prepare it aright, and in what dose, let him read Heurnius lib.\n2. prax. med. Brassivola de Catart. Godefridus Stegius the emperor\nRudolphus' physician, cap. 16. Matthiolus in Dioscor. and that\nexcellent commentary of Baptista Codroncus, which is instar omnium de\nHelleb. alb. where we shall find great diversity of examples and\nreceipts.\nAntimony or stibium, which our chemists so much magnify, is either\ntaken in substance or infusion, &c., and frequently prescribed in this\ndisease. It helps all infirmities, saith [4201]Matthiolus, which\nproceed from black choler, falling sickness, and hypochondriacal\npassions; and for farther proof of his assertion, he gives several\ninstances of such as have been freed with it: [4202]one of Andrew\nGallus, a physician of Trent, that after many other essays, imputes the\nrecovery of his health, next after God, to this remedy alone. Another\nof George Handshius, that in like sort, when other medicines failed,\n[4203]was by this restored to his former health, and which of his\nknowledge others have likewise tried, and by the help of this admirable\nmedicine, been recovered. A third of a parish priest at Prague in\nBohemia, [4204]that was so far gone with melancholy, that he doted, and\nspake he knew not what; but after he had taken twelve grains of\nstibium, (as I myself saw, and can witness, for I was called to see\nthis miraculous accident) he was purged of a deal of black choler, like\nlittle gobbets of flesh, and all his excrements were as black blood (a\nmedicine fitter for a horse than a man), yet it did him so much good,\nthat the next day he was perfectly cured. This very story of the\nBohemian priest, Sckenkius relates verbatim, Exoter. experiment. ad.\nvar. morb. cent. 6. observ. 6. with great approbation of it. Hercules\nde Saxonia calls it a profitable medicine, if it be taken after meat to\nsix or eight grains, of such as are apt to vomit. Rodericus a Fonseca\nthe Spaniard, and late professor of Padua in Italy, extols it to this\ndisease, Tom. 2. consul. 85. so doth Lod. Mercatus de inter. morb. cur.\nlib. 1. cap. 17. with many others. Jacobus Gervinus a French physician,\non the other side, lib. 2. de venemis confut. explodes all this, and\nsaith he took three grains only upon Matthiolus and some others'\ncommendation, but it almost killed him, whereupon he concludes,\n[4205]antimony is rather poison than a medicine. Th. Erastus concurs\nwith him in his opinion, and so doth Aelian Montaltus cap. 30 de melan.\nBut what do I talk? 'tis the subject of whole books; I might cite a\ncentury of authors pro and con. I will conclude with [4206]Zuinger,\nantimony is like Scanderbeg's sword, which is either good or bad,\nstrong or weak, as the party is that prescribes, or useth it: a worthy\nmedicine if it be rightly applied to a strong man, otherwise poison.\nFor the preparing of it, look in Evonimi thesaurus, Quercetan, Oswaldus\nCrollius, Basil. Chim. Basil. Valentius, &c.\nTobacco, divine, rare, superexcellent tobacco, which goes far beyond\nall the panaceas, potable gold, and philosopher's stones, a sovereign\nremedy to all diseases. A good vomit, I confess, a virtuous herb, if it\nbe well qualified, opportunely taken, and medicinally used; but as it\nis commonly abused by most men, which take it as tinkers do ale, 'tis a\nplague, a mischief, a violent purger of goods, lands, health, hellish,\ndevilish and damned tobacco, the ruin and overthrow of body and soul.\n\nSUBSECT. II.\u2014_Simples purging Melancholy downward_.\n\nPolypody and epithyme are, without all exceptions, gentle purgers of\nmelancholy. Dioscorides will have them void phlegm; but Brassivola out\nof his experience averreth, that they purge this humour; they are used\nin decoction, infusion, &c. simple, mixed, &c.\nMirabolanes, all five kinds, are happily [4207]prescribed against\nmelancholy and quartan agues; Brassivola speaks out [4208]of a thousand\nexperiences, he gave them in pills, decoctions, &c., look for peculiar\nreceipts in him.\nStoechas, fumitory, dodder, herb mercury, roots of capers, genista or\nbroom, pennyroyal and half-boiled cabbage, I find in this catalogue of\npurgers of black choler, origan, featherfew, ammoniac [4209]salt,\nsaltpetre. But these are very gentle; alyppus, dragon root, centaury,\nditany, colutea, which Fuchsius cap. 168 and others take for senna, but\nmost distinguish. Senna is in the middle of violent and gentle purgers\ndownward, hot in the second degree, dry in the first. Brassivola calls\nit [4210]a wonderful herb against melancholy, it scours the blood,\nlightens the spirits, shakes off sorrow, a most profitable medicine, as\n[4211] Dodonaeus terms it, invented by the Arabians, and not heard of\nbefore. It is taken diverse ways, in powder, infusion, but most\ncommonly in the infusion, with ginger, or some cordial flowers added to\ncorrect it. Actuarius commends it sodden in broth, with an old cock, or\nin whey, which is the common conveyor of all such things as purge black\ncholer; or steeped in wine, which Heurnius accounts sufficient, without\nany farther correction.\nAloes by most is said to purge choler, but Aurelianus lib. 2. c. 6. de\nmorb. chron. Arculanus cap. 6. in 9. Rhasis Julius Alexandrinus,\nconsil. 185. Scoltz. Crato consil 189. Scoltz. prescribe it to this\ndisease; as good for the stomach and to open the haemorrhoids, out of\nMesue, Rhasis, Serapio, Avicenna: Menardus ep. lib. 1. epist. 1.\nopposeth it, aloes [4212]doth not open the veins, or move the\nhaemorrhoids, which Leonhartus Fuchsius paradox. lib. 1. likewise\naffirms; but Brassivola and Dodonaeus defend Mesue out of their\nexperience; let [4213]Valesius end the controversy.\nLapis armenus and lazuli are much magnified by [4214]Alexander lib. 1.\ncap. 16. Avicenna, Aetius, and Actuarius, if they be well washed, that\nthe water be no more coloured, fifty times some say. [4215]That good\nAlexander (saith Guianerus) puts such confidence in this one medicine,\nthat he thought all melancholy passions might be cured by it; and I for\nmy part have oftentimes happily used it, and was never deceived in the\noperation of it. The like may be said of lapis lazuli, though it be\nsomewhat weaker than the other. Garcias ab Horto, hist. lib. 1. cap.\n65. relates, that the [4216]physicians of the Moors familiarly\nprescribe it to all melancholy passions, and Matthiolus ep. lib. 3.\n[4217]brags of that happy success which he still had in the\nadministration of it. Nicholas Meripsa puts it amongst the best\nremedies, sect. 1. cap. 12. in Antidotis; [4218]and if this will not\nserve (saith Rhasis) then there remains nothing but lapis armenus and\nhellebore itself. Valescus and Jason Pratensis much commend pulvis\nhali, which is made of it. James Damascen. 2. cap. 12. Hercules de\nSaxonia, &c., speaks well of it. Crato will not approve this; it and\nboth hellebores, he saith, are no better than poison. Victor\nTrincavelius, lib. 2. cap. 14, found it in his experience, [4219]to be\nvery noisome, to trouble the stomach, and hurt their bodies that take\nit overmuch.\nBlack hellebore, that most renowned plant, and famous purger of\nmelancholy, which all antiquity so much used and admired, was first\nfound out by Melanpodius a shepherd, as Pliny records, lib. 25. cap. 5.\n[4220]who, seeing it to purge his goats when they raved, practised it\nupon Elige and Calene, King Praetus' daughters, that ruled in Arcadia,\nnear the fountain Clitorius, and restored them to their former health.\nIn Hippocrates's time it was in only request, insomuch that he writ a\nbook of it, a fragment of which remains yet. Theophrastus, [4221]Galen,\nPliny, Caelius Aurelianus, as ancient as Galen, lib. 1, cap. 6. Aretus\nlib. 1. cap. 5. Oribasius lib. 7. collect. a famous Greek, Aetius ser.\n3. cap. 112 & 113 p. Aegineta, Galen's Ape, lib. 7. cap. 4. Actuarius,\nTrallianus lib. 5. cap. 15. Cornelius Celsus only remaining of the old\nLatins, lib. 3. cap. 23, extol and admire this excellent plant; and it\nwas generally so much esteemed of the ancients for this disease amongst\nthe rest, that they sent all such as were crazed, or that doted, to the\nAnticyrae, or to Phocis in Achaia, to be purged, where this plant was\nin abundance to be had. In Strabo's time it was an ordinary voyage,\nNaviget Anticyras; a common proverb among the Greeks and Latins, to bid\na dizzard or a mad man go take hellebore; as in Lucian, Menippus to\nTantalus, Tantale desipis, helleboro epoto tibi opus est, eoque sane\nmeraco, thou art out of thy little wit, O Tantalus, and must needs\ndrink hellebore, and that without mixture. Aristophanes in Vespis,\ndrink hellebore, &c. and Harpax in the [4222] Comoedian, told Simo and\nBallio, two doting fellows, that they had need to be purged with this\nplant. When that proud Menacrates \u1f40 \u03b6\u03b5\u1f7a\u03c2, had writ an arrogant letter\nto Philip of Macedon, he sent back no other answer but this, Consulo\ntibi ut ad Anticyram te conferas, noting thereby that he was crazed,\natque ellebore indigere, had much need of a good purge. Lilius Geraldus\nsaith, that Hercules, after all his mad pranks upon his wife and\nchildren, was perfectly cured by a purge of hellebore, which an\nAnticyrian administered unto him. They that were sound commonly took it\nto quicken their wits, (as Ennis of old, [4223]Qui non nisi potus ad\narma\u2014prosiluit dicenda, and as our poets drink sack to improve their\ninventions (I find it so registered by Agellius lib. 17. cap. 15.)\nCameades the academic, when he was to write against Zeno the stoic,\npurged himself with hellebore first, which [4224]Petronius puts upon\nChrysippus. In such esteem it continued for many ages, till at length\nMesue and some other Arabians began to reject and reprehend it, upon\nwhose authority for many following lustres, it was much debased and\nquite out of request, held to be poison and no medicine; and is still\noppugned to this day by [4225] Crato and some junior physicians. Their\nreasons are, because Aristotle l. 1. de plant. c. 3. said, henbane and\nhellebore were poison; and Alexander Aphrodiseus, in the preface of his\nproblems, gave out, that (speaking of hellebore) [4226]Quails fed on\nthat which was poison to men. Galen. l. 6. Epid. com. 5. Text. 35.\nconfirms as much: [4227]Constantine the emperor in his Geoponicks,\nattributes no other virtue to it, than to kill mice and rats, flies and\nmouldwarps, and so Mizaldus, Nicander of old, Gervinus, Sckenkius, and\nsome other Neoterics that have written of poisons, speak of hellebore\nin a chief place. [4228]Nicholas Leonicus hath a story of Solon, that\nbesieging, I know not what city, steeped hellebore in a spring of\nwater, which by pipes was conveyed into the middle of the town, and so\neither poisoned, or else made them so feeble and weak by purging, that\nthey were not able to bear arms. Notwithstanding all these cavils and\nobjections, most of our late writers do much approve of it. [4229]\nGariopontus lib. 1. cap. 13. Codronchus com. de helleb. Fallopius lib.\nde med. purg. simpl. cap. 69. et consil. 15. Trincavelii, Montanus 239.\nFrisemelica consil. 14. Hercules de Saxonia, so that it be opportunely\ngiven. Jacobus de Dondis, Agg. Amatus, Lucet. cent. 66. Godef. Stegius\ncap. 13. Hollerius, and all our herbalists subscribe. Fernelius meth.\nmed. lib. 5. cap. 16. confesseth it to be a [4230] terrible purge and\nhard to take, yet well given to strong men, and such as have able\nbodies. P. Forestus and Capivaccius forbid it to be taken in substance,\nbut allow it in decoction or infusion, both which ways P. Monavius\napproves above all others, Epist. 231. Scoltzii, Jacchinus in 9.\nRhasis, commends a receipt of his own preparing; Penottus another of\nhis chemically prepared, Evonimus another. Hildesheim spicel. 2. de\nmel. hath many examples how it should be used, with diversity of\nreceipts. Heurnius lib. 7. prax. med. cap. 14. calls it an\n[4231]innocent medicine howsoever, if it be well prepared. The root of\nit is only in use, which may be kept many years, and by some given in\nsubstance, as by Fallopius and Brassivola amongst the rest, who\n[4232]brags that he was the first that restored it again to its use,\nand tells a story how he cured one Melatasta, a madman, that was\nthought to be possessed, in the Duke of Ferrara's court, with one purge\nof black hellebore in substance: the receipt is there to be seen; his\nexcrements were like ink, [4233]he perfectly healed at once; Vidus\nVidius, a Dutch physician, will not admit of it in substance, to whom\nmost subscribe, but as before, in the decoction, infusion, or which is\nall in all, in the extract, which he prefers before the rest, and calls\nsuave medicamentum, a sweet medicine, an easy, that may be securely\ngiven to women, children, and weaklings. Baracellus, horto geniali,\nterms it maximae praestantia medicamentum, a medicine of great worth\nand note. Quercetan in his Spagir Phar. and many others, tell wonders\nof the extract. Paracelsus, above all the rest, is the greatest admirer\nof this plant; and especially the extract, he calls it Theriacum,\nterrestre Balsamum, another treacle, a terrestrial balm, instar omnium,\nall in all, the [4234]sole and last refuge to cure this malady, the\ngout, epilepsy, leprosy, &c. If this will not help, no physic in the\nworld can but mineral, it is the upshot of all. Matthiolus laughs at\nthose that except against it, and though some abhor it out of the\nauthority of Mesue, and dare not adventure to prescribe it, [4235]yet I\n(saith he) have happily used it six hundred times without offence, and\ncommunicated it to divers worthy physicians, who have given me great\nthanks for it. Look for receipts, dose, preparation, and other cautions\nconcerning this simple, in him, Brassivola, Baracelsus, Codronchus, and\nthe rest.\n\nSUBSECT. III.\u2014_Compound Purgers_.\n\nCompound medicines which purge melancholy, are either taken in the\nsuperior or inferior parts: superior at mouth or nostrils. At the mouth\nswallowed or not swallowed: If swallowed liquid or solid: liquid, as\ncompound wine of hellebore, scilla or sea-onion, senna, Vinum\nScilliticum, Helleboratum, which [4236]Quercetan so much applauds for\nmelancholy and madness, either inwardly taken, or outwardly applied to\nthe head, with little pieces of linen dipped warm in it. Oxymel.\nScilliticum, Syrupus Helleboratus major and minor in Quercetan, and\nSyrupus Genistae for hypochondriacal melancholy in the same author,\ncompound syrup of succory, of fumitory, polypody, &c. Heurnius his\npurging cock-broth. Some except against these syrups, as appears by\n[4237]Udalrinus Leonoras his epistle to Matthiolus, as most pernicious,\nand that out of Hippocrates, cocta movere, et medicari, non cruda, no\nraw things to be used in physic; but this in the following epistle is\nexploded and soundly confuted by Matthiolus: many juleps, potions,\nreceipts, are composed of these, as you shall find in Hildesheim\nspicel. 2. Heurnius lib. 2. cap. 14. George Sckenkius Ital. med. prax.\n&c.\nSolid purges are confections, electuaries, pills by themselves, or\ncompound with others, as de lapide lazulo, armeno, pil. indae, of\nfumitory, &c. Confection of Hamech, which though most approve,\nSolenander sec. 5. consil. 22. bitterly inveighs against, so doth\nRondoletius Pharmacop. officina, Fernelius and others; diasena,\ndiapolypodium, diacassia, diacatholicon, Wecker's electuary de\nEpithymo, Ptolemy's hierologadium, of which divers receipts are daily\nmade.\nAetius 22. 23. commends Hieram Ruffi. Trincavelius consil. 12. lib. 4.\napproves of hiera; non, inquit, invenio melius medicamentum, I find no\nbetter medicine, he saith. Heurnius adds pil. aggregat. pills de\nEpithymo. pil. Ind. Mesue describes in the Florentine Antidotary,\nPilulae sine quibus esse nolo, Pilulae, Cochics, cum Helleboro, Pil.\nArabicae, Faetida, de quinque generibus mirabolanorum, &c. More proper\nto melancholy, not excluding in the meantime, turbith, manna, rhubarb,\nagaric, elescophe, &c. which are not so proper to this humour. For, as\nMontaltus holds cap. 30. and Montanus cholera etiam purganda, quod\natrae, sit pabulum, choler is to be purged because it feeds the other:\nand some are of an opinion, as Erasistratus and Asclepiades maintained\nof old, against whom Galen disputes, [4238]that no physic doth purge\none humour alone, but all alike or what is next. Most therefore in\ntheir receipts and magistrals which are coined here, make a mixture of\nseveral simples and compounds to purge all humours in general as well\nas this. Some rather use potions than pills to purge this humour,\nbecause that as Heurnius and Crato observe, hic succus a sicco remedio\nagre trahitur, this juice is not so easily drawn by dry remedies, and\nas Montanus adviseth 25 cons. All [4239]drying medicines are to be\nrepelled, as aloe, hiera, and all pills whatsoever, because the disease\nis dry of itself.\nI might here insert many receipts of prescribed potions, boles, &c. The\ndoses of these, but that they are common in every good physician, and\nthat I am loath to incur the censure of Forestus, lib. 3. cap. 6. de\nurinis, [4240]against those that divulge and publish medicines in their\nmother-tongue, and lest I should give occasion thereby to some ignorant\nreader to practise on himself, without the consent of a good physician.\nSuch as are not swallowed, but only kept in the mouth, are gargarisms\nused commonly after a purge, when the body is soluble and loose. Or\napophlegmatisms, masticatories, to be held and chewed in the mouth,\nwhich are gentle, as hyssop, origan, pennyroyal, thyme, mustard;\nstrong, as pellitory, pepper, ginger, &c.\nSuch as are taken into the nostrils, errhina are liquid or dry, juice\nof pimpernel, onions, &c., castor, pepper, white hellebore, &c. To\nthese you may add odoraments, perfumes, and suffumigations, &c.\nTaken into the inferior parts are clysters strong or weak,\nsuppositories of Castilian soap, honey boiled to a consistence; or\nstronger of scammony, hellebore, &c.\nThese are all used, and prescribed to this malady upon several\noccasions, as shall be shown in its place.\n\nMEMB. III.\n\n_Chirurgical Remedies_.\n\nIn letting of blood three main circumstances are to be considered,\n[4241] Who, how much, when. That is, that it be done to such a one as\nmay endure it, or to whom it may belong, that he be of a competent age,\nnot too young, nor too old, overweak, fat, or lean, sore laboured, but\nto such as have need, are full of bad blood, noxious humours, and may\nbe eased by it.\nThe quantity depends upon the party's habit of body, as he is strong or\nweak, full or empty, may spare more or less.\nIn the morning is the fittest time: some doubt whether it be best\nfasting, or full, whether the moon's motion or aspect of planets be to\nbe observed; some affirm, some deny, some grant in acute, but not in\nchronic diseases, whether before or after physic. 'Tis Heurnius'\naphorism a phlebotomia auspicandum esse curiationem, non a pharmacia,\nyou must begin with bloodletting and not physic; some except this\npeculiar malady. But what do I? Horatius Augenius, a physician of\nPadua, hath lately writ 17 books of this subject, Jobertus, &c.\nParticular kinds of bloodletting in use [4242]are three, first is that\nopening a vein in the arm with a sharp knife, or in the head, knees, or\nany other parts, as shall be thought fit.\nCupping-glasses with or without scarification, ocyssime compescunt,\nsaith Fernelius, they work presently, and are applied to several parts,\nto divert humours, aches, winds, &c.\nHorseleeches are much used in melancholy, applied especially to the\nhaemorrhoids. Horatius Augenius, lib. 10. cap. 10. Platerus de mentis\nalienat. cap. 3. Altomarus, Piso, and many others, prefer them before\nany evacuations in this kind.\n[4243]Cauteries, or searing with hot irons, combustions, borings,\nlancings, which, because they are terrible, Dropax and Sinapismus are\ninvented by plasters to raise blisters, and eating medicines of pitch,\nmustard-seed, and the like.\nIssues still to be kept open, made as the former, and applied in and to\nseveral parts, have their use here on divers occasions, as shall be\nshown.\n\n\nSECT. V. MEMB. I.\n\nSUBSECT. I.\u2014_Particular Cure of the three several Kinds; of Head\nMelancholy_.\n\nThe general cures thus briefly examined and discussed, it remains now\nto apply these medicines to the three particular species or kinds,\nthat, according to the several parts affected, each man may tell in\nsome sort how to help or ease himself. I will treat of head melancholy\nfirst, in which, as in all other good cures, we must begin with diet,\nas a matter of most moment, able oftentimes of itself to work this\neffect. I have read, saith Laurentius, cap. 8. de Melanch. that in old\ndiseases which have gotten the upper hand or a habit, the manner of\nliving is to more purpose, than whatsoever can be drawn out of the most\nprecious boxes of the apothecaries. This diet, as I have said, is not\nonly in choice of meat and drink, but of all those other non-natural\nthings. Let air be clear and moist most part: diet moistening, of good\njuice, easy of digestion, and not windy: drink clear, and well brewed,\nnot too strong, nor too small. Make a melancholy man fat, as\n[4244]Rhasis saith, and thou hast finished the cure. Exercise not too\nremiss, nor too violent. Sleep a little more than ordinary.\n[4245]Excrements daily to be voided by art or nature; and which\nFernelius enjoins his patient, consil. 44, above the rest, to avoid all\npassions and perturbations of the mind. Let him not be alone or idle\n(in any kind of melancholy), but still accompanied with such friends\nand familiars he most affects, neatly dressed, washed, and combed,\naccording to his ability at least, in clean sweet linen, spruce,\nhandsome, decent, and good apparel; for nothing sooner dejects a man\nthan want, squalor, and nastiness, foul, or old clothes out of fashion.\nConcerning the medicinal part, he that will satisfy himself at large\n(in this precedent of diet) and see all at once the whole cure and\nmanner of it in every distinct species, let him consult with Gordonius,\nValescus, with Prosper Calenius, lib. de atra bile ad Card. Caesium,\nLaurentius, cap. 8. et 9. de mela. Aelian Montaltus, de mel. cap. 26.\n27. 28. 29. 30. Donat. ab Altomari, cap. 7. artis med. Hercules de\nSaxonia, in Panth. cap. 7. et Tract. ejus peculiar. de melan. per\nBolzetam, edit. Venetiis 1620. cap. 17. 18. 19. Savanarola, Rub. 82.\nTract. 8. cap. 1. Sckenkius, in prax. curat. Ital. med. Heurnius, cap.\n12. de morb. Victorius Faventius, pract. Magn. et Empir. Hildesheim,\nSpicel. 2. de man. et mel. Fel. Plater, Stockerus, Bruel. P. Baverus,\nForestus, Fuchsius, Capivaccius, Rondoletius, Jason Pratensis, Sullust.\nSalvian. de remed. lib. 2. cap. 1. Jacchinus, in 9. Rhasis, Lod.\nMercatus, de Inter. morb. cur. lib. 1. cap. 17. Alexan. Messaria,\npract. med. lib. 1. cap. 21. de mel. Piso. Hollerius, &c. that have\nculled out of those old Greeks, Arabians, and Latins, whatsoever is\nobservable or fit to be used. Or let him read those counsels and\nconsultations of Hugo Senensis, consil. 13. et 14. Reinerus Solenander,\nconsil. 6. sec. 1. et consil. 3. sec. 3. Crato, consil. 16. lib. 1.\nMontanus 20. 22. and his following counsels, Laelius a Fonte Egubinus,\nconsult. 44. 69. 77. 125. 129. 142. Fernelius, consil. 44. 45. 46. Jul.\nCaesar Claudinus, Mercurialis, Frambesarius, Sennertus, &c. Wherein he\nshall find particular receipts, the whole method, preparatives,\npurgers, correctors, averters, cordials in great variety and abundance:\nout of which, because every man cannot attend to read or peruse them, I\nwill collect for the benefit of the reader, some few more notable\nmedicines.\n\nSUBSECT. II.\u2014_Bloodletting_.\n\nPhlebotomy is promiscuously used before and after physic, commonly\nbefore, and upon occasion is often reiterated, if there be any need at\nleast of it. For Galen, and many others, make a doubt of bleeding at\nall in this kind of head-melancholy. If the malady, saith Piso, cap.\n23. and Altomarus, cap. 7. Fuchsius, cap. 33. [4246]shall proceed\nprimarily from the misaffected brain, the patient in such case shall\nnot need at all to bleed, except the blood otherwise abound, the veins\nbe full, inflamed blood, and the party ready to run mad. In immaterial\nmelancholy, which especially comes from a cold distemperature of\nspirits, Hercules de Saxonia, cap. 17. will not admit of phlebotomy;\nLaurentius, cap. 9, approves it out of the authority of the Arabians;\nbut as Mesue, Rhasis, Alexander appoint, [4247]especially in the head,\nto open the veins of the forehead, nose and ears is good. They commonly\nset cupping-glasses on the party's shoulders, having first scarified\nthe place, they apply horseleeches on the head, and in all melancholy\ndiseases, whether essential or accidental, they cause the haemorrhoids\nto be opened, having the eleventh aphorism of the sixth book of\nHippocrates for their ground and warrant, which saith, That in\nmelancholy and mad men, the varicose tumour or haemorrhoids appearing\ndoth heal the same. Valescus prescribes bloodletting in all three\nkinds, whom Sallust. Salvian follows. [4248]If the blood abound, which\nis discerned by the fullness of the veins, his precedent diet, the\nparty's laughter, age, &c., begin with the median or middle vein of the\narm; if the blood be ruddy and clear, stop it, but if black in the\nspring time, or a good season, or thick, let it run, according to the\nparty's strength: and some eight or twelve days after, open the head\nvein, and the veins in the forehead, or provoke it out of the nostrils,\nor cupping-glasses, &c. Trallianus allows of this, [4249]If there have\nbeen any suppression or stopping of blood at nose, or haemorrhoids, or\nwomen's months, then to open a vein in the head or about the ankles.\nYet he doth hardly approve of this course, if melancholy be situated in\nthe head alone, or in any other dotage, [4250]except it primarily\nproceed from blood, or that the malady be increased by it; for\nbloodletting refrigerates and dries up, except the body be very full of\nblood, and a kind of ruddiness in the face. Therefore I conclude with\nAreteus, [4251]before you let blood, deliberate of it, and well\nconsider all circumstances belonging to it.\n\nSUBSECT. III.\u2014_Preparatives and Purgers_.\n\nAfter bloodletting we must proceed to other medicines; first prepare,\nand then purge, Augeae stabulum purgare, make the body clean before we\nhope to do any good. Walter Bruel would have a practitioner begin first\nwith a clyster of his, which he prescribes before bloodletting: the\ncommon sort, as Mercurialis, Montaltus cap. 30. &c. proceed from\nlenitives to preparatives, and so to purgers. Lenitives are well known,\nelectuarium lenitivum, diaphenicum diacatholicon, &c. Preparatives are\nusually syrups of borage, bugloss, apples, fumitory, thyme and\nepithyme, with double as much of the same decoction or distilled water,\nor of the waters of bugloss, balm, hops, endive, scolopendry, fumitory,\n&c. or these sodden in whey, which must be reiterated and used for many\ndays together. Purges come last, which must not be used at all, if the\nmalady may be otherwise helped, because they weaken nature and dry so\nmuch, and in giving of them, [4252] we must begin with the gentlest\nfirst. Some forbid all hot medicines, as Alexander, and Salvianus, &c.\nNe insaniores inde fiant, hot medicines increase the disease [4253]by\ndrying too much. Purge downward rather than upward, use potions rather\nthan pills, and when you begin physic, persevere and continue in a\ncourse; for as one observes, [4254]movere et non educere in omnibus\nmalum est; to stir up the humour (as one purge commonly doth) and not\nto prosecute, doth more harm than good. They must continue in a course\nof physic, yet not so that they tire and oppress nature, danda quies\nnaturae, they must now and then remit, and let nature have some rest.\nThe most gentle purges to begin with, are [4255]senna, cassia,\nepithyme, myrabolanea, catholicon: if these prevail not, we may proceed\nto stronger, as the confection of hamech, pil. Indae, fumitoriae, de\nassaieret, of lapis armenus and lazuli, diasena. Or if pills be too\ndry; [4256]some prescribe both hellebores in the last place, amongst\nthe rest Aretus, [4257]because this disease will resist a gentle\nmedicine. Laurentius and Hercules de Saxonia would have antimony tried\nlast, if the [4258]party be strong, and it warily given.\n[4259]Trincavelius prefers hierologodium, to whom Francis Alexander in\nhis Apol. rad. 5. subscribes, a very good medicine they account it. But\nCrato in a counsel of his, for the duke of Bavaria's chancellor, wholly\nrejects it.\nI find a vast chaos of medicines, a confusion of receipts and\nmagistrals, amongst writers, appropriated to this disease; some of the\nchiefest I will rehearse. [4260]To be seasick first is very good at\nseasonable times. Helleborismus Matthioli, with which he vaunts and\nboasts he did so many several cures, [4261]I never gave it (saith he),\nbut after once or twice, by the help of God, they were happily cured.\nThe manner of making it he sets down at large in his third book of\nEpist. to George Hankshius a physician. Walter Bruel, and Heurnius,\nmake mention of it with great approbation; so doth Sckenkius in his\nmemorable cures, and experimental medicines, cen. 6. obser. 37. That\nfamous Helleborisme of Montanus, which he so often repeats in his\nconsultations and counsels, as 28. pro. melan. sacerdote, et consil.\n148. pro hypochondriaco, and cracks, [4262] to be a most sovereign\nremedy for all melancholy persons, which he hath often given without\noffence, and found by long experience and observations to be such.\nQuercetan prefers a syrup of hellebore in his Spagirica Pharmac. and\nHellebore's extract cap. 5. of his invention likewise (a most safe\nmedicine and not unfit to be given children) before all remedies\nwhatsoever. [4263]\nParacelsus, in his book of black hellebore, admits this medicine, but\nas it is prepared by him. [4264]It is most certain (saith he) that the\nvirtue of this herb is great, and admirable in effect, and little\ndiffering from balm itself; and he that knows well how to make use of\nit, hath more art than all their books contain, or all the doctors in\nGermany can show.\nAelianus Montaltus in his exquisite work de morb. capitis, cap. 31. de\nmel. sets a special receipt of his own, which, in his practice [4265]he\nfortunately used; because it is but short I will set it down.\n\u211e. Syrupe de pomis \u2125ij, aquae borag. \u2125iiij. Ellebori nigri per noctem\ninfusi in ligatura 6 vel 8 gr. mane facta collatura exhibe.\nOther receipts of the same to this purpose you shall find in him.\nValescus admires pulvis Hali, and Jason Pratensis after him: the\nconfection of which our new London Pharmacopoeia hath lately revived.\n[4266]Put case (saith he) all other medicines fail, by the help of God\nthis alone shall do it, and 'tis a crowned medicine which must be kept\nin secret.\n\u211e. Epithymi semunc. lapidis lazuli, agarici ana \u2125ij. Scammnonii. \u2128j,\nChariophillorum numero, 20 pulverisentur Omnia, et ipsius pulveris\nscrup. 4. singulis septimanis assumat.\n\nTo these I may add Arnoldi vinum Buglossalum, or borage wine before\nmentioned, which [4267]Mizaldus calls vinum mirabile, a wonderful wine,\nand Stockerus vouchsafes to repeat verbatim amongst other receipts.\nRubeus his [4268]compound water out of Savanarola; Pinetus his balm;\nCardan's Pulvis Hyacinthi, with which, in his book de curis admirandis,\nhe boasts that he had cured many melancholy persons in eight days,\nwhich [4269]Sckenkius puts amongst his observable medicines; Altomarus\nhis syrup, with which [4270]he calls God so solemnly to witness, he\nhath in his kind done many excellent cures, and which Sckenkius cent.\n7. observ. 80. mentioneth, Daniel Sennertus lib. 1. part. 2. cap. 12.\nso much commends; Rulandus' admirable water for melancholy, which cent.\n2. cap. 96. he names Spiritum vitae aureum, Panaceam, what not, and his\nabsolute medicine of 50 eggs, curat. Empir. cent. 1. cur. 5. to be\ntaken three in a morning, with a powder of his. [4271]Faventinus prac.\nEmper. doubles this number of eggs, and will have 101 to be taken by\nthree and three in like sort, which Sallust Salvian approves de red.\nmed. lib. 2. c. 1. with some of the same powder, till all be spent, a\nmost excellent remedy for all melancholy and mad men.\n\u211e. Epithymi, thymi, ana drachmas duas, sacchari albi unciam unam, croci\ngrana tria, Cinamomi drachmam unam; misce, fiat pulvis.\nAll these yet are nothing to those [4272]chemical preparatives of Aqua\nChalidonia, quintessence of hellebore, salts, extracts, distillations,\noils, Aurum potabile, &c. Dr. Anthony in his book de auro potab. edit.\n1600. is all in all for it. [4273]And though all the schools of\nGalenists, with a wicked and unthankful pride and scorn, detest it in\ntheir practice, yet in more grievous diseases, when their vegetals will\ndo no good, they are compelled to seek the help of minerals, though\nthey use them rashly, unprofitably, slackly, and to no purpose.\nRhenanus, a Dutch chemist, in his book de Sale e puteo emergente, takes\nupon him to apologise for Anthony, and sets light by all that speak\nagainst him. But what do I meddle with this great controversy, which is\nthe subject of many volumes? Let Paracelsus, Quercetan, Crollius, and\nthe brethren of the rosy cross, defend themselves as they may. Crato,\nErastus, and the Galenists oppugn Paracelsus, he brags on the other\nside, he did more famous cures by this means, than all the Galenists in\nEurope, and calls himself a monarch; Galen, Hippocrates, infants,\nilliterate, &c. As Thessalus of old railed against those ancient\nAsclepiadean writers, [4274]he condemns others, insults, triumphs,\novercomes all antiquity (saith Galen as if he spake to him) declares\nhimself a conqueror, and crowns his own doings. [4275]One drop of their\nchemical preparatives shall do more good than all their fulsome\npotions. Erastus, and the rest of the Galenists vilify them on the\nother side, as heretics in physic; [4276]Paracelsus did that in physic,\nwhich Luther in Divinity. [4277]A drunken rogue he was, a base fellow,\na magician, he had the devil for his master, devils his familiar\ncompanions, and what he did, was done by the help of the devil. Thus\nthey contend and rail, and every mart write books pro and con, et adhuc\nsub judice lis est: let them agree as they will, I proceed.\n\nSUBSECT. IV.\u2014_Averters_.\n\nAverters and purgers must go together, as tending all to the same\npurpose, to divert this rebellious humour, and turn it another way. In\nthis range, clysters and suppositories challenge a chief place, to draw\nthis humour from the brain and heart, to the more ignoble parts. Some\nwould have them still used a few days between, and those to be made\nwith the boiled seeds of anise, fennel, and bastard saffron, hops,\nthyme, epithyme, mallows, fumitory, bugloss, polypody, senna, diasene,\nhamech, cassia, diacatholicon, hierologodium, oil of violets, sweet\nalmonds, &c. For without question, a clyster opportunely used, cannot\nchoose in this, as most other maladies, but to do very much good;\nClysteres nutriunt, sometimes clysters nourish, as they may be\nprepared, as I was informed not long since by a learned lecture of our\nnatural philosophy [4278]reader, which he handled by way of discourse,\nout of some other noted physicians. Such things as provoke urine most\ncommend, but not sweat. Trincavelius consil. 16. cap. 1. in\nhead-melancholy forbids it. P. Byarus and others approve frictions of\nthe outward parts, and to bathe them with warm water. Instead of\nordinary frictions, Cardan prescribes rubbing with nettles till they\nblister the skin, which likewise [4279]Basardus Visontinus so much\nmagnifies.\nSneezing, masticatories, and nasals are generally received. Montaltus\nc. 34. Hildesheim spicel. 3. fol. 136 and 238. give several receipts of\nall three. Hercules de Saxonia relates of an empiric in Venice\n[4280]that had a strong water to purge by the mouth and nostrils, which\nhe still used in head-melancholy, and would sell for no gold.\nTo open months and haemorrhoids is very good physic, [4281]If they have\nbeen formerly stopped. Faventinus would have them opened with\nhorseleeches, so would Hercul. de Sax. Julius Alexandrinus consil. 185.\nScoltzii thinks aloes fitter: [4282]most approve horseleeches in this\ncase, to be applied to the forehead, [4283]nostrils, and other places.\nMontaltus cap. 29. out of Alexander and others, prescribes [4284]\ncupping-glasses, and issues in the left thigh. Aretus lib. 7. cap. 5.\n[4285]Paulus Regolinus, Sylvius will have them without scarification,\napplied to the shoulders and back, thighs and feet: [4286]Montaltus\ncap. 34. bids open an issue in the arm, or hinder part of the head.\n[4287]Piso enjoins ligatures, frictions, suppositories, and\ncupping-glasses, still without scarification, and the rest.\nCauteries and hot irons are to be used [4288]in the suture of the\ncrown, and the seared or ulcerated place suffered to run a good while.\n'Tis not amiss to bore the skull with an instrument, to let out the\nfuliginous vapours. Sallus. Salvianus de re medic. lib. 2. cap. 1.\n[4289]because this humour hardly yields to other physic, would have the\nleg cauterised, or the left leg, below the knee, [4290]and the head\nbored in two or three places, for that it much avails to the exhalation\nof the vapours; [4291] I saw (saith he) a melancholy man at Rome, that\nby no remedies could be healed, but when by chance he was wounded in\nthe head, and the skull broken, he was excellently cured. Another, to\nthe admiration of the beholders, [4292]breaking his head with a fall\nfrom on high, was instantly recovered of his dotage. Gordonius cap. 13.\npart. 2. would have these cauteries tried last, when no other physic\nwill serve. [4293] The head to be shaved and bored to let out fumes,\nwhich without doubt will do much good. I saw a melancholy man wounded\nin the head with a sword, his brainpan broken; so long as the wound was\nopen he was well, but when his wound was healed, his dotage returned\nagain. But Alexander Messaria a professor in Padua, lib. 1. pract. med.\ncap. 21. de melanchol. will allow no cauteries at all, 'tis too stiff a\nhumour and too thick as he holds, to be so evaporated.\nGuianerius c. 8. Tract. 15. cured a nobleman in Savoy, by boring alone,\n[4294]leaving the hole open a month together, by means of which, after\ntwo years' melancholy and madness, he was delivered. All approve of\nthis remedy in the suture of the crown; but Arculanus would have the\ncautery to be made with gold. In many other parts, these cauteries are\nprescribed for melancholy men, as in the thighs, (Mercurialis consil.\n86.) arms, legs. Idem consil. 6. & 19. & 25. Montanus 86. Rodericus a\nFonseca tom. 2. cousult. 84. pro hypochond. coxa dextra, &c., but most\nin the head, if other physic will do no good.\n\nSUBSECT. V.\u2014_Alteratives and Cordials, corroborating, resolving the\nReliques, and mending the Temperament_.\n\nBecause this humour is so malign of itself, and so hard to be removed,\nthe reliques are to be cleansed, by alteratives, cordials, and such\nmeans: the temper is to be altered and amended, with such things as\nfortify and strengthen the heart and brain, [4295]which are commonly\nboth affected in this malady, and do mutually misaffect one another:\nwhich are still to be given every other day, or some few days inserted\nafter a purge, or like physic, as occasion serves, and are of such\nforce, that many times they help alone, and as [4296]Arnoldus holds in\nhis Aphorisms, are to be preferred before all other medicines, in what\nkind soever.\nAmongst this number of cordials and alteratives, I do not find a more\npresent remedy, than a cup of wine or strong drink, if it be soberly\nand opportunely used. It makes a man bold, hardy, courageous,\n[4297]whetteth the wit, if moderately taken, (and as Plutarch\n[4298]saith, Symp. 7. quaest. 12.) it makes those which are otherwise\ndull, to exhale and evaporate like frankincense, or quicken (Xenophon\nadds) [4299]as oil doth fire. [4300]A famous cordial Matthiolus in\nDioscoridum calls it, an excellent nutriment to refresh the body, it\nmakes a good colour, a flourishing age, helps concoction, fortifies the\nstomach, takes away obstructions, provokes urine, drives out\nexcrements, procures sleep, clears the blood, expels wind and cold\npoisons, attenuates, concocts, dissipates all thick vapours, and\nfuliginous humours. And that which is all in all to my purpose, it\ntakes away fear and sorrow. [4301]Curas edaces dissipat Evius. It glads\nthe heart of man, Psal. civ. 15. hilaritatis dulce seminarium. Helena's\nbowl, the sole nectar of the gods, or that true nepenthes in\n[4302]Homer, which puts away care and grief, as Oribasius 5. Collect,\ncap. 7. and some others will, was nought else but a cup of good wine.\nIt makes the mind of the king and of the fatherless both one, of the\nbond and freeman, poor and rich; it turneth all his thoughts to joy and\nmirth, makes him remember no sorrow or debt, but enricheth his heart,\nand makes him speak by talents, Esdras iii. 19, 20, 21. It gives life\nitself, spirits, wit, &c. For which cause the ancients called Bacchus,\nLiber pater a liberando, and [4303]sacrificed to Bacchus and Pallas\nstill upon an altar. [4304]Wine measurably drunk, and in time, brings\ngladness and cheerfulness of mind, it cheereth God and men, Judges ix.\n13. laetitiae Bacchus dator, it makes an old wife dance, and such as\nare in misery to forget evil, and be [4305]merry.\nBacchus et afflictis requiem mortalibus affert,\nCrura licet duro compede vincta forent.\n\nWine makes a troubled soul to rest,\nThough feet with fetters be opprest.\n\nDemetrius in Plutarch, when he fell into Seleucus's hands, and was\nprisoner in Syria, [4306]spent his time with dice and drink that he\nmight so ease his discontented mind, and avoid those continual\ncogitations of his present condition wherewith he was tormented.\nTherefore Solomon, Prov. xxxi. 6, bids wine be given to him that is\nready to [4307]perish, and to him that hath grief of heart, let him\ndrink that he forget his poverty, and remember his misery no more.\nSollicitis animis onus eximit, it easeth a burdened soul, nothing\nspeedier, nothing better; which the prophet Zachariah perceived, when\nhe said, that in the time of Messias, they of Ephraim should be glad,\nand their heart should rejoice as through wine. All which makes me very\nwell approve of that pretty description of a feast in [4308]\nBartholomeus Anglicus, when grace was said, their hands washed, and the\nguests sufficiently exhilarated, with good discourse, sweet music,\ndainty fare, exhilarationis gratia, pocula iterum atque iterum\nofferuntur, as a corollary to conclude the feast, and continue their\nmirth, a grace cup came in to cheer their hearts, and they drank\nhealths to one another again and again. Which as I. Fredericus\nMatenesius, Crit. Christ. lib. 2. cap. 5, 6, & 7, was an old custom in\nall ages in every commonwealth, so as they be not enforced, bibere per\nviolentiam, but as in that royal feast of [4309] Ahasuerus, which\nlasted 180 days, without compulsion they drank by order in golden\nvessels, when and what they would themselves. This of drink is a most\neasy and parable remedy, a common, a cheap, still ready against fear,\nsorrow, and such troublesome thoughts, that molest the mind; as\nbrimstone with fire, the spirits on a sudden are enlightened by it. No\nbetter physic (saith [4310]Rhasis) for a melancholy man: and he that\ncan keep company, and carouse, needs no other medicines, 'tis enough.\nHis countryman Avicenna, 31. doc. 2. cap. 8. proceeds farther yet, and\nwill have him that is troubled in mind, or melancholy, not to drink\nonly, but now and then to be drunk: excellent good physic it is for\nthis and many other diseases. Magninus Reg. san. part. 3. c. 31. will\nhave them to be so once a month at least, and gives his reasons for it,\n[4311]because it scours the body by vomit, urine, sweat, of all manner\nof superfluities, and keeps it clean. Of the same mind is Seneca the\nphilosopher, in his book de tranquil. lib. 1. c. 15. nonnunquam ut in\naliis morbis ad ebrietatem usque veniendum; Curas deprimit, tristitiae\nmedetur, it is good sometimes to be drunk, it helps sorrow, depresseth\ncares, and so concludes this tract with a cup of wine: Habes, Serene\ncharissime, quae ad, tranquillitatem animae, pertinent. But these are\nepicureal tenets, tending to looseness of life, luxury and atheism,\nmaintained alone by some heathens, dissolute Arabians, profane\nChristians, and are exploded by Rabbi Moses, tract. 4. Guliel,\nPlacentius, lib. 1. cap. 8. Valescus de Taranta, and most accurately\nventilated by Jo. Sylvaticus, a late writer and physician of Milan,\nmed. cont. cap. 14. where you shall find this tenet copiously confuted.\nHowsoever you say, if this be true, that wine and strong drink have\nsuch virtue to expel fear and sorrow, and to exhilarate the mind, ever\nhereafter let's drink and be merry.\n[4312]Prome reconditum, Lyde strenua, caecubum,\nCapaciores puer huc affer Scyphos,\nEt Chia vina aut Lesbia.\n\nCome, lusty Lyda, fill's a cup of sack,\nAnd, sirrah drawer, bigger pots we lack,\nAnd Scio wines that have so good a smack.\n\nI say with him in [4313]A. Gellius, let us maintain the vigour of our\nsouls with a moderate cup of wine, [4314]Natis in usum laetitiae\nscyphis, and drink to refresh our mind; if there be any cold sorrow in\nit, or torpid bashfulness, let's wash it all away.\u2014Nunc vino pellite\ncuras; so saith [4315]Horace, so saith Anacreon,\n\u039c\u03b5\u03b8\u03cd\u03bf\u03bd\u03c4\u03b1 \u03b3\u03b1\u03c1 \u03bc\u03b5 \u03ba\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9\n\u03a0\u03bf\u03bb\u1f7a \u03ba\u03c1\u03b5\u03b9\u03c3\u03c3\u03bf\u03bd \u1f24 \u03b8\u03b1\u03bd\u03cc\u03bd\u03c4\u03b1.\n\nLet's drive down care with a cup of wine: and so say I too, (though I\ndrink none myself) for all this may be done, so that it be modestly,\nsoberly, opportunely used: so that they be not drunk with wine, wherein\nis excess, which our [4316]Apostle forewarns; for as Chrysostom well\ncomments on that place, ad laetitiam datum est vinum, non ad\nebrietatem, 'tis for mirth wine, but not for madness: and will you know\nwhere, when, and how that is to be understood? Vis discere ubi bonum\nsit vinum? Audi quid dicat Scriptura, hear the Scriptures, Give wine to\nthem that are in sorrow, or as Paul bid Timothy drink wine for his\nstomach's sake, for concoction, health, or some such honest occasion.\nOtherwise, as [4317] Pliny telleth us; if singular moderation be not\nhad, [4318]nothing so pernicious, 'tis mere vinegar, blandus daemon,\npoison itself. But hear a more fearful doom, Habac. ii. 15. and 16. Woe\nbe to him that makes his neighbour drunk, shameful spewing shall be\nupon his glory. Let not good fellows triumph therefore (saith\nMatthiolus) that I have so much commended wine, if it be immoderately\ntaken, instead of making glad, it confounds both body and soul, it\nmakes a giddy head, a sorrowful heart. And 'twas well said of the poet\nof old, Vine causeth mirth and grief, [4319]nothing so good for some,\nso bad for others, especially as [4320]one observes, qui a causa calida\nmale habent, that are hot or inflamed. And so of spices, they alone, as\nI have showed, cause head-melancholy themselves, they must not use wine\nas an [4321]ordinary drink, or in their diet. But to determine with\nLaurentius, c. 8. de melan. wine is bad for madmen, and such as are\ntroubled with heat in their inner parts or brains; but to melancholy,\nwhich is cold (as most is), wine, soberly used, may be very good.\nI may say the same of the decoction of China roots, sassafras,\nsarsaparilla, guaiacum: China, saith Manardus, makes a good colour in\nthe face, takes away melancholy, and all infirmities proceeding from\ncold, even so sarsaparilla provokes sweat mightily, guaiacum dries,\nClaudinus, consult. 89. & 46. Montanus, Capivaccius, consult. 188.\nScoltzii, make frequent and good use of guaiacum and China, [4322]so\nthat the liver be not incensed, good for such as are cold, as most\nmelancholy men are, but by no means to be mentioned in hot.\nThe Turks have a drink called coffee (for they use no wine), so named\nof a berry as black as soot, and as bitter, (like that black drink\nwhich was in use amongst the Lacedaemonians, and perhaps the same,)\nwhich they sip still of, and sup as warm as they can suffer; they spend\nmuch time in those coffeehouses, which are somewhat like our alehouses\nor taverns, and there they sit chatting and drinking to drive away the\ntime, and to be merry together, because they find by experience that\nkind of drink, so used, helpeth digestion, and procureth alacrity. Some\nof them take opium to this purpose.\nBorage, balm, saffron, gold, I have spoken of; Montaltus, c. 23.\ncommends scorzonera roots condite. Garcius ab Horto, plant. hist. lib.\n2. cap. 25. makes mention of an herb called datura, [4323]which, if it\nbe eaten for twenty-four hours following, takes away all sense of\ngrief, makes them incline to laughter and mirth: and another called\nbauge, like in effect to opium, which puts them for a time into a kind\nof ecstasy, and makes them gently to laugh. One of the Roman emperors\nhad a seed, which he did ordinarily eat to exhilarate himself.\n[4324]Christophorus Ayrerus prefers bezoar stone, and the confection of\nalkermes, before other cordials, and amber in some cases.\n[4325]Alkermes comforts the inner parts; and bezoar stone hath an\nespecial virtue against all melancholy affections, [4326]it refresheth\nthe heart, and corroborates the whole body. [4327]Amber provokes urine,\nhelps the body, breaks wind, &c. After a purge, 3 or 4 grains of bezoar\nstone, and 3 grains of ambergris, drunk or taken in borage or bugloss\nwater, in which gold hot hath been quenched, will do much good, and the\npurge shall diminish less (the heart so refreshed) of the strength and\nsubstance of the body.\n\u211e. confect. Alkermes \u2125\u00df lap. Bezor. \u2108j. Succini albi subtiliss.\npulverisat. \u2108jj. cum Syrup, de cort. citri; fiat electuarium.\nTo bezoar stone most subscribe, Manardus, and [4328]many others; it\ntakes away sadness, and makes him merry that useth it; I have seen some\nthat have been much diseased with faintness, swooning, and melancholy,\nthat taking the weight of three grains of this stone, in the water of\noxtongue, have been cured. Garcias ab Horto brags how many desperate\ncures he hath done upon melancholy men by this alone, when all\nphysicians had forsaken them. But alkermes many except against; in some\ncases it may help, if it be good and of the best, such as that of\nMontpelier in France, which [4329]Iodocus Sincerus, Itinerario Galliae,\nso much magnifies, and would have no traveller omit to see it made. But\nit is not so general a medicine as the other. Fernelius, consil. 49,\nsuspects alkermes, by reason of its heat, [4330]nothing (saith he)\nsooner exasperates this disease, than the use of hot working meats and\nmedicines, and would have them for that cause warily taken. I conclude,\ntherefore, of this and all other medicines, as Thucydides of the plague\nat Athens, no remedy could be prescribed for it, Nam quod uni profuit,\nhoc aliis erat exitio: there is no Catholic medicine to be had: that\nwhich helps one, is pernicious to another.\nDiamargaritum frigidum, diambra, diaboraginatum, electuarium\nlaetificans Galeni et Rhasis, de gemmis, dianthos, diamoscum dulce et\namarum, electuarium conciliatoris, syrup. Cidoniorum de pomis,\nconserves of roses, violets, fumitory, enula campana, satyrion, lemons,\norange-pills, condite, &c., have their good use.\n[4331]\u211e. Diamoschi dulcis et amari ana \u2128jj. Diabuglossati,\nDiaboraginati, sacchari violacei ana j. misce cum syrupo de pomis.\nEvery physician is full of such receipts: one only I will add for the\nrareness of it, which I find recorded by many learned authors, as an\napproved medicine against dotage, head-melancholy, and such diseases of\nthe brain. Take a [4332]ram's head that never meddled with an ewe, cut\noff at a blow, and the horns only take away, boil it well, skin and\nwool together; after it is well sod, take out the brains, and put these\nspices to it, cinnamon, ginger, nutmeg, mace, cloves, ana \u2125\u00df, mingle\nthe powder of these spices with it, and heat them in a platter upon a\nchafing-dish of coals together, stirring them well, that they do not\nburn; take heed it be not overmuch dried, or drier than a calf's brains\nready to be eaten. Keep it so prepared, and for three days give it the\npatient fasting, so that he fast two hours after it. It may be eaten\nwith bread in an egg or broth, or any way, so it be taken. For fourteen\ndays let him use this diet, drink no wine, &c. Gesner, hist. animal.\nlib. 1. pag. 917. Caricterius, pract. 13. in Nich. de metri. pag. 129.\nIatro: Wittenberg. edit. Tubing. pag. 62, mention this medicine, though\nwith some variation; he that list may try it, [4333]and many such.\nOdoraments to smell to, of rosewater, violet flowers, balm, rose-cakes,\nvinegar, &c., do much recreate the brains and spirits, according to\nSolomon. Prov. xxvii. 9. They rejoice the heart, and as some say,\nnourish; 'tis a question commonly controverted in our schools, an\nodores nutriant; let Ficinus, lib. 2. cap. 18. decide it; [4334]many\narguments he brings to prove it; as of Democritus, that lived by the\nsmell of bread alone, applied to his nostrils, for some few days, when\nfor old age he could eat no meat. Ferrerius, lib. 2. meth. speaks of an\nexcellent confection of his making, of wine, saffron, &c., which he\nprescribed to dull, weak, feeble, and dying men to smell to, and by it\nto have done very much good, aeque fere profuisse olfactu, et potu, as\nif he had given them drink. Our noble and learned Lord [4335]Verulam,\nin his book de vita et morte, commends, therefore, all such cold smells\nas any way serve to refrigerate the spirits. Montanus, consil. 31,\nprescribes a form which he would have his melancholy patient never to\nhave out of his hands. If you will have them spagirically prepared,\nlook in Oswaldus Crollius, basil. Chymica.\nIrrigations of the head shaven, [4336]of the flowers of water lilies,\nlettuce, violets, camomile, wild mallows, wether's-head, &c., must be\nused many mornings together. Montan. consil. 31, would have the head so\nwashed once a week. Laelius a Fonte Eugubinus consult. 44, for an\nItalian count, troubled with head-melancholy, repeats many medicines\nwhich he tried, [4337]but two alone which did the cure; use of whey\nmade of goat's milk, with the extract of hellebore, and irrigations of\nthe head with water lilies, lettuce, violets, camomile, &c., upon the\nsuture of the crown. Piso commends a ram's lungs applied hot to the\nfore part of the head, [4338]or a young lamb divided in the back,\nexenterated, &c.; all acknowledge the chief cure in moistening\nthroughout. Some, saith Laurentius, use powders and caps to the brain;\nbut forasmuch as such aromatical things are hot and dry, they must be\nsparingly administered.\nUnto the heart we may do well to apply bags, epithems, ointments, of\nwhich Laurentius, c. 9. de melan. gives examples. Bruel prescribes an\nepithem for the heart, of bugloss, borage, water-lily, violet waters,\nsweet-wine, balm leaves, nutmegs, cloves, &c.\nFor the belly, make a fomentation of oil, [4339]in which the seeds of\ncumin, rue, carrots, dill, have been boiled.\nBaths are of wonderful great force in this malady, much admired by\n[4340] Galen, [4341]Aetius, Rhasis, &c., of sweet water, in which is\nboiled the leaves of mallows, roses, violets, water-lilies,\nwether's-head, flowers of bugloss, camomile, melilot, &c. Guianer, cap.\n8. tract. 15, would have them used twice a day, and when they came\nforth of the baths, their back bones to be anointed with oil of\nalmonds, violets, nymphea, fresh capon grease, &c.\nAmulets and things to be borne about, I find prescribed, taxed by some,\napproved by Renodeus, Platerus, (amuleta inquit non negligenda) and\nothers; look for them in Mizaldus, Porta, Albertus, &c. Bassardus\nViscontinus, ant. philos. commends hypericon, or St. John's wort\ngathered on a [4342]Friday in the hour of Jupiter, when it comes to his\neffectual operation (that is about the full moon in July); so gathered\nand borne, or hung about the neck, it mightily helps this affection,\nand drives away all fantastical spirits. [4343]Philes, a Greek author\nthat flourished in the time of Michael Paleologus, writes that a sheep\nor kid's skin, whom a wolf worried, [4344]Haedus inhumani raptus ab ore\nlupi, ought not at all to be worn about a man, because it causeth\npalpitation of the heart, not for any fear, but a secret virtue which\namulets have. A ring made of the hoof of an ass's right fore foot\ncarried about, &c. I say with [4345]Renodeus, they are not altogether\nto be rejected. Paeony doth cure epilepsy; precious stones most\ndiseases; [4346]a wolf's dung borne with one helps the colic, [4347]a\nspider an ague, &c. Being in the country in the vacation time not many\nyears since, at Lindley in Leicestershire, my father's house, I first\nobserved this amulet of a spider in a nut-shell lapped in silk, &c., so\napplied for an ague by [4348]my mother; whom, although I knew to have\nexcellent skill in chirurgery, sore eyes, aches, &c., and such\nexperimental medicines, as all the country where she dwelt can witness,\nto have done many famous and good cures upon diverse poor folks, that\nwere otherwise destitute of help: yet among all other experiments, this\nmethought was most absurd and ridiculous, I could see no warrant for\nit. Quid aranea cum febre? For what antipathy? till at length rambling\namongst authors (as often I do) I found this very medicine in\nDioscorides, approved by Matthiolus, repeated by Alderovandus, cap. de\nAranea, lib. de insectis, I began to have a better opinion of it, and\nto give more credit to amulets, when I saw it in some parties answer to\nexperience. Some medicines are to be exploded, that consist of words,\ncharacters, spells, and charms, which can do no good at all, but out of\na strong conceit, as Pomponatius proves; or the devil's policy, who is\nthe first founder and teacher of them.\n\nSUBSECT. VI.\u2014_Correctors of Accidents to procure Sleep. Against fearful\nDreams, Redness, &c._\n\nWhen you have used all good means and helps of alteratives, averters,\ndiminutives, yet there will be still certain accidents to be corrected\nand amended, as waking, fearful dreams, flushing in the face to some\nruddiness, &c.\nWaking, by reason of their continual cares, fears, sorrows, dry brains,\nis a symptom that much crucifies melancholy men, and must therefore be\nspeedily helped, and sleep by all means procured, which sometimes is a\nsufficient [4349]remedy of itself without any other physic. Sckenkius,\nin his observations, hath an example of a woman that was so cured. The\nmeans to procure it, are inward or outward. Inwardly taken, are\nsimples, or compounds; simples, as poppy, nymphea, violets, roses,\nlettuce, mandrake, henbane, nightshade or solanum, saffron, hemp-seed,\nnutmegs, willows, with their seeds, juice, decoctions, distilled\nwaters, &c. Compounds are syrups, or opiates, syrup of poppy, violets,\nverbasco, which are commonly taken with distilled waters.\n\u211e diacodii \u2125j. diascordii \u2128\u00df aquae lactucae \u2125iij\u00df mista fiat potio ad\nhoram somni sumenda.\nRequies Nicholai, Philonium Romanum, Triphera magna, pilulae, de\nCynoglossa, Dioscordium, Laudanum Paracelsi, Opium, are in use, &c.\nCountry folks commonly make a posset of hemp-seed, which Fuchsius in\nhis herbal so much discommends; yet I have seen the good effect, and it\nmay be used where better medicines are not to be had.\nLaudanum Paracelsi is prescribed in two or three grains, with a dram of\nDiascordium, which Oswald. Crollius commends. Opium itself is most part\nused outwardly, to smell to in a ball, though commonly so taken by the\nTurks to the same quantity [4350]for a cordial, and at Goa in, the\nIndies; the dose 40 or 50 grains.\nRulandus calls Requiem Nicholai ultimum refugium, the last refuge; but\nof this and the rest look for peculiar receipts in Victorius\nFaventinus, cap. de phrensi. Heurnius cap. de mania. Hildesheim spicel.\n4. de somno et vigil. &c. Outwardly used, as oil of nutmegs by\nextraction, or expression with rosewater to anoint the temples, oils of\npoppy, nenuphar, mandrake, purslan, violets, all to the same purpose.\nMontan. consil. 24 & 25. much commends odoraments of opium, vinegar,\nand rosewater. Laurentius cap. 9. prescribes pomanders and nodules; see\nthe receipts in him; Codronchus [4351]wormwood to smell to.\n_Unguentum Alabastritum, populeum_ are used to anoint the temples,\nnostrils, or if they be too weak, they mix saffron and opium. Take a\ngrain or two of opium, and dissolve it with three or four drops of\nrosewater in a spoon, and after mingle with it as much _Unguentum\npopuleum_ as a nut, use it as before: or else take half a dram of\nopium, _Unguentum populeum_, oil of nenuphar, rosewater, rose-vinegar,\nof each half an ounce, with as much virgin wax as a nut, anoint your\ntemples with some of it, ad horam somni.\nSacks of wormwood, [4352]mandrake, [4353]henbane, roses made like\npillows and laid under the patient's head, are mentioned by\n[4354]Cardan and Mizaldus, to anoint the soles of the feet with the fat\nof a dormouse, the teeth with ear wax of a dog, swine's gall, hare's\nears: charms, &c.\nFrontlets are well known to every good wife, rosewater and vinegar,\nwith a little woman's milk, and nutmegs grated upon a rose-cake applied\nto both temples.\nFor an emplaster, take of castorium a dram and a half, of opium half a\nscruple, mixed both together with a little water of life, make two\nsmall plasters thereof, and apply them to the temples.\nRulandus cent. 1. cur. 17. cent. 3. cur. 94. prescribes epithems and\nlotions of the head, with the decoction of flowers of nymphea,\nviolet-leaves, mandrake roots, henbane, white poppy. Herc. de Saxonia,\n_stillicidia_, or droppings, &c. Lotions of the feet do much avail of\nthe said herbs: by these means, saith Laurentius, I think you may\nprocure sleep to the most melancholy man in the world. Some use\nhorseleeches behind the ears, and apply opium to the place.\n[4355]Bayerus lib. 2. c. 13. sets down some remedies against fearful\ndreams, and such as walk and talk in their sleep. Baptista Porta Mag.\nnat. l. 2. c. 6. to procure pleasant dreams and quiet rest, would have\nyou take hippoglossa, or the herb horsetongue, balm, to use them or\ntheir distilled waters after supper, &c. Such men must not eat beans,\npeas, garlic, onions, cabbage, venison, hare, use black wines, or any\nmeat hard of digestion at supper, or lie on their backs, &c.\nRusticus pudor, bashfulness, flushing in the face, high colour,\nruddiness, are common grievances, which much torture many melancholy\nmen, when they meet a man, or come in [4356]company of their betters,\nstrangers, after a meal, or if they drink a cup of wine or strong\ndrink, they are as red and fleet, and sweat as if they had been at a\nmayor's feast, praesertim si metus accesserit, it exceeds, [4357]they\nthink every man observes, takes notice of it: and fear alone will\neffect it, suspicion without any other cause. Sckenkius observ. med.\nlib. 1. speaks of a waiting gentlewoman in the Duke of Savoy's court,\nthat was so much offended with it, that she kneeled down to him, and\noffered Biarus, a physician, all that she had to be cured of it. And\n'tis most true, that [4358]Antony Ludovicus saith in his book de\nPudore, bashfulness either hurts or helps, such men I am sure it hurts.\nIf it proceed from suspicion or fear, [4359]Felix Plater prescribes no\nother remedy but to reject and contemn it: Id populus curat scilicet,\nas a [4360]worthy physician in our town said to a friend of mine in\nlike case, complaining without a cause, suppose one look red, what\nmatter is it, make light of it, who observes it?\nIf it trouble at or after meals, (as [4361]Jobertus observes med.\npract. l. 1. c. 7.) after a little exercise or stirring, for many are\nthen hot and red in the face, or if they do nothing at all, especially\nwomen; he would have them let blood in both arms, first one, then\nanother, two or three days between, if blood abound; to use frictions\nof the other parts, feet especially, and washing of them, because of\nthat consent which is between the head and the feet.[4362]And withal to\nrefrigerate the face, by washing it often with rose, violet, nenuphar,\nlettuce, lovage waters, and the like: but the best of all is that lac\nvirginale, or strained liquor of litargy: it is diversely prepared; by\nJobertus thus; \u211e lithar. argent. unc. j cerussae candidissimae, \u2128jjj.\ncaphurae, \u2108jj. dissolvantur aquarum solani, lactucae, et nenupharis ana\nunc. jjj. aceti vini albi. unc. jj. aliquot horas resideat, deinde\ntransmittatur per philt. aqua servetur in vase vitreo, ac ea bis terve\nfacies quotidie irroretur. [4363]Quercetan spagir. phar. cap. 6.\ncommends the water of frog's spawn for ruddiness in the face.\n[4364]Crato consil. 283. Scoltzii would fain have them use all summer\nthe condite flowers of succory, strawberry water, roses\n(cupping-glasses are good for the time), consil. 285. et 286. and to\ndefecate impure blood with the infusion of senna, savory, balm water.\n[4365]Hollerius knew one cured alone with the use of succory boiled,\nand drunk for five months, every morning in the summer. [4366]It is\ngood overnight to anoint the face with hare's blood, and in the morning\nto wash it with strawberry and cowslip water, the juice of distilled\nlemons, juice of cucumbers, or to use the seeds of melons, or kernels\nof peaches beaten small, or the roots of Aron, and mixed with wheat\nbran to bake it in an oven, and to crumble it in strawberry water,\n[4367] or to put fresh cheese curds to a red face.\nIf it trouble them at meal times that flushing, as oft it doth, with\nsweating or the like, they must avoid all violent passions and actions,\nas laughing, &c., strong drink, and drink very little, [4368]one\ndraught, saith Crato, and that about the midst of their meal; avoid at\nall times indurate salt, and especially spice and windy meat.\n[4369]Crato prescribes the condite fruit of wild rose, to a nobleman\nhis patient, to be taken before dinner or supper, to the quantity of a\nchestnut. It is made of sugar, as that of quinces. The decoction of the\nroots of sowthistle before meat, by the same author is much approved.\nTo eat of a baked apple some advice, or of a preserved quince,\ncuminseed prepared with meat instead of salt, to keep down fumes: not\nto study or to be intentive after meals.\n\u211e. Nucleorum persic. seminis melonum ana unc. \u2108\u00df aquae fragrorum l. ij.\nmisce, utatur mane.\n[4370]To apply cupping glasses to the shoulders is very good. For the\nother kind of ruddiness which is settled in the face with pimples, &c.,\nbecause it pertains not to my subject, I will not meddle with it. I\nrefer you to Crato's counsels, Arnoldus lib. 1. breviar. cap. 39. 1.\nRulande, Peter Forestus de Fuco, lib. 31. obser. 2. To Platerus,\nMercurialis, Ulmus, Rondoletius, Heurnius, Menadous, and others that\nhave written largely of it.\nThose other grievances and symptoms of headache, palpitation of heart,\nVertigo deliquium, &c., which trouble many melancholy men, because they\nare copiously handled apart in every physician, I do voluntarily omit.\n\nMEMB. II.\n\n_Cure of Melancholy over all the Body_.\n\nWhere the melancholy blood possesseth the whole body with the brain,\n[4371] it is best to begin with bloodletting. The Greeks prescribe the\n[4372] median or middle vein to be opened, and so much blood to be\ntaken away as the patient may well spare, and the cut that is made must\nbe wide enough. The Arabians hold it fittest to be taken from that arm\non which side there is more pain and heaviness in the head: if black\nblood issue forth, bleed on; if it be clear and good, let it be\ninstantly suppressed, [4373] because the malice of melancholy is much\ncorrected by the goodness of the blood. If the party's strength will\nnot admit much evacuation in this kind at once, it must be assayed\nagain and again: if it may not be conveniently taken from the arm, it\nmust be taken from the knees and ankles, especially to such men or\nwomen whose haemorrhoids or months have been stopped. [4374] If the\nmalady continue, it is not amiss to evacuate in a part in the forehead,\nand to virgins in the ankles, who are melancholy for love matters; so\nto widows that are much grieved and troubled with sorrow and cares: for\nbad blood flows in the heart, and so crucifies the mind. The\nhaemorrhoids are to be opened with an instrument or horseleeches, &c.\nSee more in Montaltus, cap. 29. [4375]Sckenkius hath an example of one\nthat was cured by an accidental wound in his thigh, much bleeding freed\nhim from melancholy. Diet, diminutives, alteratives, cordials,\ncorrectors as before, intermixed as occasion serves, [4376]all their\nstudy must be to make a melancholy man fat, and then the cure is ended.\nDiuretics, or medicines to procure urine, are prescribed by some in\nthis kind, hot and cold: hot where the heat of the liver doth not\nforbid; cold where the heat of the liver is very great: [4377]amongst\nhot are parsley roots, lovage, fennel, &c.: cold, melon seeds, &c.,\nwith whey of goat's milk, which is the common conveyer.\nTo purge and [4378]purify the blood, use sowthistle, succory, senna,\nendive, carduus benedictus, dandelion, hop, maidenhair, fumitory,\nbugloss, borage, &c., with their juice, decoctions, distilled waters,\nsyrups, &c.\nOswaldus, Crollius, basil Chym. much admires salt of corals in this\ncase, and Aetius, tetrabib. ser. 2. cap. 114. Hieram Archigenis, which\nis an excellent medicine to purify the blood, for all melancholy\naffections, falling sickness, none to be compared to it.\n\nMEMB. III.\n\nSUBSECT. I.\u2014_Cure of Hypochondriacal Melancholy_.\n\nIn this cure, as in the rest, is especially required the rectification\nof those six non-natural things above all, as good diet, which\nMontanus, consil. 27. enjoins a French nobleman, to have an especial\ncare of it, without which all other remedies are in vain. Bloodletting\nis not to be used, except the patient's body be very full of blood, and\nthat it be derived from the liver and spleen to the stomach and his\nvessels, then [4379]to draw it back, to cut the inner vein of either\narm, some say the salvatella, and if the malady be continuate, [4380]to\nopen a vein in the forehead.\nPreparatives and alteratives may be used as before, saving that there\nmust be respect had as well to the liver, spleen, stomach,\nhypochondries, as to the heart and brain. To comfort the [4381]stomach\nand inner parts against wind and obstructions, by Areteus, Galen,\nAetius, Aurelianus, &c., and many latter writers, are still prescribed\nthe decoctions of wormwood, centaury, pennyroyal, betony sodden in\nwhey, and daily drunk: many have been cured by this medicine alone.\nProsper Altinus and some others as much magnify the water of Nile\nagainst this malady, an especial good remedy for windy melancholy. For\nwhich reason belike Ptolemeus Philadelphus, when he married his\ndaughter Berenice to the king of Assyria (as Celsus, lib. 2. records),\nmagnis impensis Nili aquam afferri jussit, to his great charge caused\nthe water of Nile to be carried with her, and gave command, that during\nher life she should use no other drink. I find those that commend use\nof apples, in splenetic and this kind of melancholy (lamb's-wool some\ncall it), which howsoever approved, must certainly be corrected of cold\nrawness and wind.\nCodronchus in his book de sale absyn. magnifies the oil and salt of\nwormwood above all other remedies, [4382]which works better and\nspeedier than any simple whatsoever, and much to be preferred before\nall those fulsome decoctions and infusions, which must offend by reason\nof their quantity; this alone in a small measure taken, expels wind,\nand that most forcibly, moves urine, cleanseth the stomach of all gross\nhumours, crudities, helps appetite, &c. Arnoldus hath a wormwood wine\nwhich he would have used, which every pharmacopoeia speaks of.\nDiminutives and purges may [4383]be taken as before, of hiera, manna,\ncassia, which Montanus consil. 230. for an Italian abbot, in this kind\nprefers before all other simples, [4384]And these must be often used,\nstill abstaining from those which are more violent, lest they do\nexasperate the stomach, &c., and the mischief by that means be\nincreased. Though in some physicians I find very strong purgers,\nhellebore itself prescribed in this affection. If it long continue,\nvomits may be taken after meat, or otherwise gently procured with warm\nwater, oxymel, &c., now and then. Fuchsius cap. 33. prescribes\nhellebore; but still take heed in this malady, which I have often\nwarned, of hot medicines, [4385]because (as Salvianus adds) drought\nfollows heat, which increaseth the disease: and yet Baptista Sylvaticus\ncontrov. 32. forbids cold medicines, [4386] because they increase\nobstructions and other bad symptoms. But this varies as the parties do,\nand 'tis not easy to determine which to use. [4387]The stomach most\npart in this infirmity is cold, the liver hot; scarce therefore (which\nMontanus insinuates consil. 229. for the Earl of Manfort) can you help\nthe one and not hurt the other: much discretion must be used; take no\nphysic at all he concludes without great need. Laelius Aegubinus\nconsil. for an hypochondriacal German prince, used many medicines; but\nit was after signified to him in [4388]letters, that the decoction of\nChina and sassafras, and salt of sassafras wrought him an incredible\ngood. In his 108 consult, he used as happily the same remedies; this to\na third might have been poison, by overheating his liver and blood.\nFor the other parts look for remedies in Savanarola, Gordonius,\nMassaria, Mercatus, Johnson, &c. One for the spleen, amongst many\nother, I will not omit, cited by Hildesheim, spicel. 2, prescribed by\nMat. Flaccus, and out of the authority of Benevenius. Antony Benevenius\nin a hypochondriacal passion, [4389]cured an exceeding great swelling\nof the spleen with capers alone, a meat befitting that infirmity, and\nfrequent use of the water of a smith's forge; by this physic he helped\na sick man, whom all other physicians had forsaken, that for seven\nyears had been splenetic. And of such force is this water, [4390]that\nthose creatures as drink of it, have commonly little or no spleen. See\nmore excellent medicines for the spleen in him and [4391]Lod. Mercatus,\nwho is a great magnifier of this medicine. This Chalybs praeparatus, or\nsteel-drink, is much likewise commended to this disease by Daniel\nSennertus l. 1. part. 2. cap. 12. and admired by J. Caesar Claudinus\nRespons. 29. he calls steel the proper [4392]alexipharmacum of this\nmalady, and much magnifies it; look for receipts in them. Averters must\nbe used to the liver and spleen, and to scour the mesaraic veins: and\nthey are either too open or provoke urine. You can open no place better\nthan the haemorrhoids, which if by horseleeches they be made to flow,\n[4393]there may be again such an excellent remedy, as Plater holds.\nSallust. Salvian will admit no other phlebotomy but this; and by his\nexperience in an hospital which he kept, he found all mad and\nmelancholy men worse for other bloodletting. Laurentius cap. 15. calls\nthis of horseleeches a sure remedy to empty the spleen and mesaraic\nmembrane. Only Montanus consil. 241. is against it; [4394] to other men\n(saith he) this opening of the haemorrhoids seems to be a profitable\nremedy; for my part I do not approve of it, because it draws away the\nthinnest blood, and leaves the thickest behind.\nAetius, Vidus Vidius, Mercurialis, Fuchsius, recommend diuretics, or\nsuch things as provoke urine, as aniseeds, dill, fennel, germander,\nground pine, sodden in water, or drunk in powder: and yet [4395]P.\nBayerus is against them: and so is Hollerius; All melancholy men (saith\nhe) must avoid such things as provoke urine, because by them the\nsubtile or thinnest is evacuated, the thicker matter remains.\nClysters are in good request. Trincavelius lib. 3. cap. 38. for a young\nnobleman, esteems of them in the first place, and Hercules de Saxonia\nPanth. lib. 1. cap. 16. is a great approver of them. [4396]I have found\n(saith he) by experience, that many hypochondriacal melancholy men have\nbeen cured by the sole use of clysters, receipts are to be had in him.\nBesides those fomentations, irrigations, inunctions, odoraments,\nprescribed for the head, there must be the like used for the liver,\nspleen, stomach, hypochondries, &c. [4397]In crudity (saith Piso) 'tis\ngood to bind the stomach hard to hinder wind, and to help concoction.\nOf inward medicines I need not speak; use the same cordials as before.\nIn this kind of melancholy, some prescribe [4398]treacle in winter,\nespecially before or after purges, or in the spring, as Avicenna,\n[4399] Trincavellius mithridate, [4400]Montaltus paeony seed, unicorn's\nhorn; os de corde cervi, &c.\nAmongst topics or outward medicines, none are more precious than baths,\nbut of them I have spoken. Fomentations to the hypochondries are very\ngood, of wine and water in which are sodden southernwood, melilot,\nepithyme, mugwort, senna, polypody, as also [4401]cerotes,\n[4402]plaisters, liniments, ointments for the spleen, liver, and\nhypochondries, of which look for examples in Laurentius, Jobertus lib.\n3. c. pra. med. Montanus consil. 231. Montaltus cap. 33. Hercules de\nSaxonia, Faventinus. And so of epithems, digestive powders, bags, oils,\nOctavius Horatianus lib. 2. c. 5. prescribes calastic cataplasms, or\ndry purging medicines; Piso [4403]dropaces of pitch, and oil of rue,\napplied at certain times to the stomach, to the metaphrene, or part of\nthe back which is over against the heart, Aetius sinapisms; Montaltus\ncap. 35. would have the thighs to be [4404]cauterised, Mercurialis\nprescribes beneath the knees; Laelius Aegubinus consil. 77. for a\nhypochondriacal Dutchman, will have the cautery made in the right\nthigh, and so Montanus consil. 55. The same Montanus consil. 34.\napproves of issues in the arms or hinder part of the head. Bernardus\nPaternus in Hildesheim spicel 2. would have [4405] issues made in both\nthe thighs; [4406]Lod. Mercatus prescribes them near the spleen, aut\nprope ventriculi regimen, or in either of the thighs. Ligatures,\nfrictions, and cupping-glasses above or about the belly, without\nscarification, which [4407]Felix Platerus so much approves, may be used\nas before.\n\nSUBSECT. II.\u2014_Correctors to expel Wind. Against Costiveness, &c._\n\nIn this kind of melancholy one of the most offensive symptoms is wind,\nwhich, as in the other species, so in this, hath great need to be\ncorrected and expelled.\nThe medicines to expel it are either inwardly taken, or outwardly.\nInwardly to expel wind, are simples or compounds: simples are herbs,\nroots, &c., as galanga, gentian, angelica, enula, calamus aromaticus,\nvalerian, zeodoti, iris, condite ginger, aristolochy, cicliminus,\nChina, dittander, pennyroyal, rue, calamint, bay-berries, and\nbay-leaves, betony, rosemary, hyssop, sabine, centaury, mint, camomile,\nstaechas, agnus castus, broom-flowers, origan, orange-pills, &c.;\nspices, as saffron, cinnamon, bezoar stone, myrrh, mace, nutmegs,\npepper, cloves, ginger, seeds of annis, fennel, amni, cari, nettle,\nrue, &c., juniper berries, grana paradisi; compounds, dianisum,\ndiagalanga, diaciminum, diacalaminth, electuarium de baccis lauri,\nbenedicta laxativa, pulvis ad status. antid. florent. pulvis\ncarminativus, aromaticum rosatum, treacle, mithridate &c. This one\ncaution of [4408]Gualter Bruell is to be observed in the administering\nof these hot medicines and dry, that whilst they covet to expel wind,\nthey do not inflame the blood, and increase the disease; sometimes (as\nhe saith) medicines must more decline to heat, sometimes more to cold,\nas the circumstances require, and as the parties are inclined to heat\nor cold.\nOutwardly taken to expel winds, are oils, as of camomile, rue, bays,\n&c.; fomentations of the hypochondries, with the decoctions of dill,\npennyroyal, rue, bay leaves, cumin, &c., bags of camomile flowers,\naniseed, cumin, bays, rue, wormwood, ointments of the oil of spikenard,\nwormwood, rue, &c. [4409]Areteus prescribes cataplasms of camomile\nflowers, fennel, aniseeds, cumin, rosemary, wormwood-leaves, &c.\n[4410]Cupping-glasses applied to the hypochondries, without\nscarification, do wonderfully resolve wind. Fernelius consil. 43. much\napproves of them at the lower end of the belly; [4411]Lod. Mercatus\ncalls them a powerful remedy, and testifies moreover out of his own\nknowledge, how many he hath seen suddenly eased by them. Julius Caesar\nClaudinus respons. med. resp. 33. admires these cupping-glasses, which\nhe calls out of Galen, [4412]a kind of enchantment, they cause such\npresent help.\nEmpirics have a myriad of medicines, as to swallow a bullet of lead,\n&c., which I voluntarily omit. Amatus Lusitanus, cent. 4. curat. 54.\nfor a hypochondriacal person, that was extremely tormented with wind,\nprescribes a strange remedy. Put a pair of bellows end into a clyster\npipe, and applying it into the fundament, open the bowels, so draw\nforth the wind, natura non admittit vacuum. He vaunts he was the first\ninvented this remedy, and by means of it speedily eased a melancholy\nman. Of the cure of this flatuous melancholy, read more in Fienus de\nFlatibus, cap. 26. et passim alias.\nAgainst headache, vertigo, vapours which ascend forth of the stomach to\nmolest the head, read Hercules de Saxonia, and others.\nIf costiveness offend in this, or any other of the three species, it is\nto be corrected with suppositories, clysters or lenitives, powder of\nsenna, condite prunes, &c. \u211e Elect. lenit, e succo rosar. ana \u2125 j.\nmisce. Take as much as a nutmeg at a time, half an hour before dinner\nor supper, or pil. mastichin. \u2125 j. in six pills, a pill or two at a\ntime. See more in Montan. consil. 229. Hildesheim spicel. 2. P.\nCnemander, and Montanus commend [4413]Cyprian turpentine, which they\nwould have familiarly taken, to the quantity of a small nut, two or\nthree hours before dinner and supper, twice or thrice a week if need\nbe; for besides that it keeps the belly soluble, it clears the stomach,\nopens obstructions, cleanseth the liver, provokes urine.\nThese in brief are the ordinary medicines which belong to the cure of\nmelancholy, which if they be used aright, no doubt may do much good; Si\nnon levando saltem leniendo valent, peculiaria bene selecta, saith\nBessardus, a good choice of particular receipts must needs ease, if not\nquite cure, not one, but all or most, as occasion serves. Et quae non\nprosunt singula, multa juvant.\n\n\n\nTHE SYNOPSIS OF THE THIRD PARTITION.\n\nLove and love melancholy, Memb. 1 Sect. 1.\n\nPreface or Introduction. Subsect. 1.\n\nLove's definition, pedigree, object, fair, amiable, gracious, and\npleasant, from which comes beauty, grace, which all desire and love,\nparts affected.\n\nDivision or kinds, Subs. 2.\n\nNatural, in things without life, as love and hatred of elements; and\nwith life, as vegetable, vine and elm, sympathy, antipathy, &c.\n\nSensible, as of beasts, for pleasure, preservation of kind, mutual\nagreement, custom, bringing up together, &c.\n\nor Rational\n\nSimple, which hath three objects as M. 2.\n\nProfitable, Subs. 1.\n\nHealth, wealth, honour, we love our benefactors: nothing so amiable as\nprofit, or that which hath a show of commodity.\n\n\n\nPleasant, Subs. 2.\n\nThings without life, made by art, pictures, sports, games, sensible\nobjects, as hawks, hounds, horses; Or men themselves for similitude of\nmanners, natural affection, as to friends, children, kinsmen, &c., for\nglory such as commend us.\n\nOf women, as\n\nBefore marriage, as Heroical Mel. Sect. 2. vide \u2648\n\nOr after marriage, as Jealousy, Sect. 3. vide \u2649\n\n\n\n\n\nHonest, Subs. 3.\n\nFucate in show, by some error or hypocrisy; some seem and are not; or\ntruly for virtue, honesty, good parts, learning, eloquence, &c.\n\n\n\n\n\nor Mixed of all three, which extends to M. 3.\n\nCommon good, our neighbour, country, friends, which is charity; the\ndefect of which is cause of much discontent and melancholy.\n\nor God, _Sect. 4._\n\nIn excess, vide \u264a\n\nIn defect, vide \u264b\n\n\n\n\n\n\n\n\n\n\u2648 Heroical or Love-Melancholy, in which consider,\n\nMemb. 1. His pedigree, power, extent to vegetables and sensible\ncreatures, as well as men, to spirits, devils, &c.\n\nHis name, definition, object, part affected, tyranny. [Subs. 2.]\n\nCauses, Memb. 2.\n\nStars, temperature, full diet, place, country, clime, condition,\nidleness, S. 1.\n\nNatural allurements, and causes of love, as beauty, its praise, how it\nallureth.\n\nComeliness, grace, resulting from the whole or some parts, as face,\neyes, hair, hands, &c. Subs. 2.\n\nArtificial allurements, and provocations of lust and love, gestures,\napparel, dowry, money, &c.\n\n_Quest_. Whether beauty owe more to Art or Nature? Subs. 3.\n\nOpportunity of time and place, conference, discourse, music, singing,\ndancing, amorous tales, lascivious objects, familiarity, gifts,\npromises, &c. Subs. 4.\n\nBawds and Philters, Subs. 5.\n\n\nSymptoms or signs, Memb. 3.\n\nOf body\n\nDryness, paleness, leanness, waking, sighing, &c.\n\nQuest. An delur pulsus amatorius?\n\n\nor Of mind.\n\nBad, as\n\nFear, sorrow, suspicion, anxiety, &c.\n\nA hell, torment, fire, blindness, &c.\n\nDotage, slavery, neglect of business.\n\n\n\nor Good, as\n\nSpruceness, neatness, courage, aptness to learn music, singing,\ndancing, poetry, &c.\n\n\n\n\n\n\n\nPrognostics; despair, madness, frenzy, death, Memb. 4.\n\nCures, Memb. 5.\n\nBy labour, diet, physic, abstinence, Subs. 1.\n\nTo withstand the beginnings, avoid occasions, fair and foul means,\nchange of place, contrary passion, witty inventions, discommend the\nformer, bring in another, Subs. 2.\n\nBy good counsel, persuasion, from future miseries, inconveniences, &c.\nS. 3.\n\nBy philters, magical, and poetical cures, Subs. 4.\n\nTo let them have their desire disputed pro and con. Impediments\nremoved, reasons for it. Subs. 5.\n\n\n\n\u2649 Jealousy, Sect. 3.\n\nHis name, definition, extent, power, tyranny, Memb. 1.\n\nDivision, Equivocations, kinds, Subs. 1.\n\nImproper\n\nTo many beasts; as swans, cocks, bulls.\n\nTo kings and princes, of their subjects, successors.\n\nTo friends, parents, tutors over their children, or otherwise.\n\n\n\nor Proper\n\nBefore marriage, corrivals, &c.\n\nAfter, as in this place our present subject.\n\n\n\n\n\nCauses, Subs. 2.\n\nIn the parties themselves,\n\nIdleness, impotency in one party, melancholy, long absence.\n\nThey have been naught themselves. Hard usage, unkindness, wantonness,\ninequality of years, persons, fortunes, &c.\n\n\n\nor from others.\n\nOutward enticements and provocations of others.\n\n\n\n\n\nSymptoms, Memb. 2.\n\nFear, sorrow, suspicion, anguish of mind, strange actions, gestures,\nlooks, speeches, locking up, outrages, severe laws, prodigious trials,\n&c.\n\n\n\nPrognostics, Memb. 3.\n\nDespair, madness, to make away themselves, and others.\n\n\n\nCures, Memb. 4.\n\nBy avoiding occasions, always busy, never to be idle.\n\nBy good counsel, advice of friends, to contemn or dissemble it. Subs.\n1.\n\nBy prevention before marriage. Plato's communion.\n\nTo marry such as are equal in years, birth, fortunes, beauty, of like\nconditions, &c.\n\nOf a good family, good education. To use them well. [Subs. 2.]\n\n\n\n\u264a Religious Melancholy, Sect. 4.\n\nIn excess of such as do that which is not required. Memb. 1.\n\nA proof that there is such a species of melancholy, name, object God,\nwhat his beauty is, how it allureth, part and parties affected,\nsuperstitious, idolaters, prophets, heretics, &c. Subs. 1.\n\nCauses, Subs. 2.\n\nFrom others\n\nThe devil's allurements, false miracles, priests for their gain.\nPoliticians to keep men in obedience, bad instructors, blind guides.\n\n\n\nor from themselves.\n\nSimplicity, fear, ignorance, solitariness, melancholy, curiosity,\npride, vainglory, decayed image of God.\n\n\n\n\n\nSymptoms, Subs. 3.\n\nGeneral\n\nZeal without knowledge, obstinacy, superstition, strange devotion,\nstupidity, confidence, stiff defence of their tenets, mutual love and\nhate of other sects, belief of incredibilities, impossibilities.\n\n\n\nor Particular.\n\nOf heretics, pride, contumacy, contempt of others, wilfulness,\nvainglory, singularity, prodigious paradoxes.\n\nIn superstitious blind zeal, obedience, strange works, fasting,\nsacrifices, oblations, prayers, vows, pseudomartyrdom, mad and\nridiculous customs, ceremonies, observations.\n\nIn pseudoprophets, visions, revelations, dreams, prophecies, new\ndoctrines, &c., of Jews, Gentiles, Mahometans, &c.\n\n\n\n\n\nPrognostics, Subs. 4.\n\nNew doctrines, paradoxes, blasphemies, madness, stupidity, despair,\ndamnation.\n\n\n\nCures, Subs. 5.\n\nBy physic, if need be, conference, good counsel, persuasion,\ncompulsion, correction, punishment. Quaeritur an cogi debent? Affir.\n\n\n\n\n\nIn defect, as Memb. 2.\n\nSecure, void of grace and fears.\n\nEpicures, atheists, magicians, hypocrites, such as have cauterised\nconsciences, or else are in a reprobate sense, worldly-secure, some\nphilosophers, impenitent sinners, Subs. 1.\n\n\n\nor Distrustful, or too timorous, as desperate. In despair consider,\n\nCauses, Subs. 2.\n\nThe devil and his allurements, rigid preachers, that wound their\nconsciences, melancholy, contemplation, solitariness.\n\nHow melancholy and despair differ. Distrust, weakness of faith. Guilty\nconscience for offence committed, misunderstanding, &c.\n\n\n\nSymptoms, Subs. 3.\n\nFear, sorrow, anguish of mind, extreme tortures and horror of\nconscience, fearful dreams, conceits, visions, &c.\n\n\n\nPrognostics; Blasphemy, violent death, Subs. 4.\n\nCures, Subs. 5.\n\nPhysic, as occasion serves, conference, not to be idle or alone. Good\ncounsel, good company, all comforts and contents, &c. [Subs. 6.]\n\n\n\n\n\n\n\n\nTHE THIRD PARTITION,\n\nLOVE-MELANCHOLY.\n\n\nTHE FIRST SECTION, MEMBER, SUBSECTION.\n\n_The Preface_.\n\nThere will not be wanting, I presume, one or other that will much\ndiscommend some part of this treatise of love-melancholy, and object\n(which [4414]Erasmus in his preface to Sir Thomas More suspects of his)\nthat it is too light for a divine, too comical a subject to speak of\nlove symptoms, too fantastical, and fit alone for a wanton poet, a\nfeeling young lovesick gallant, an effeminate courtier, or some such\nidle person. And 'tis true they say: for by the naughtiness of men it\nis so come to pass, as [4415] Caussinus observes, ut castis auribus vox\namoris suspecta sit, et invisa, the very name of love is odious to\nchaster ears; and therefore some again, out of an affected gravity,\nwill dislike all for the name's sake before they read a word;\ndissembling with him in [4416]Petronius, and seem to be angry that\ntheir ears are violated with such obscene speeches, that so they may be\nadmired for grave philosophers and staid carriage. They cannot abide to\nhear talk of love toys, or amorous discourses, vultu, gestu, oculis in\ntheir outward actions averse, and yet in their cogitations they are all\nout as bad, if not worse than others.\n[4417]Erubuit, posuitque meum Lucretia librum\nSed coram Bruto, Brute recede, legit.\n\nBut let these cavillers and counterfeit Catos know, that as the Lord\nJohn answered the Queen in that Italian [4418]Guazzo, an old, a grave\ndiscreet man is fittest to discourse of love matters, because he hath\nlikely more experience, observed more, hath a more staid judgment, can\nbetter discern, resolve, discuss, advise, give better cautions, and\nmore solid precepts, better inform his auditors in such a subject, and\nby reason of his riper years sooner divert. Besides, nihil in hac\namoris voce subtimendum, there is nothing here to be excepted at; love\nis a species of melancholy, and a necessary part of this my treatise,\nwhich I may not omit; operi suscepto inserviendum fuit: so Jacobus\nMysillius pleadeth for himself in his translation of Lucian's\ndialogues, and so do I; I must and will perform my task. And that short\nexcuse of Mercerus, for his edition of Aristaenetus shall be mine,\n[4419]If I have spent my time ill to write, let not them be so idle as\nto read. But I am persuaded it is not so ill spent, I ought not to\nexcuse or repent myself of this subject; on which many grave and worthy\nmen have written whole volumes, Plato, Plutarch, Plotinus, Maximus,\nTyrius, Alcinous, Avicenna, Leon Hebreus in three large dialogues,\nXenophon sympos. Theophrastus, if we may believe Athenaeus, lib. 13.\ncap. 9. Picus Mirandula, Marius, Aequicola, both in Italian, Kornmannus\nde linea Amoris, lib. 3. Petrus Godefridus hath handled in three books,\nP. Haedus, and which almost every physician, as Arnoldus, Villanovanus,\nValleriola observat. med. lib. 2. observ. 7. Aelian Montaltus and\nLaurentius in their treatises of melancholy, Jason Pratensis de morb.\ncap. Valescus de Taranta, Gordonius, Hercules de Saxonia, Savanarola,\nLangius, &c., have treated of apart, and in their works. I excuse\nmyself, therefore, with Peter Godefridus, Valleriola, Ficinus, and in\n[4420]Langius' words. Cadmus Milesius writ fourteen books of love, and\nwhy should I be ashamed to write an epistle in favour of young men, of\nthis subject? A company of stern readers dislike the second of the\nAeneids, and Virgil's gravity, for inserting such amorous passions in\nan heroical subject; but [4421]Servius, his commentator, justly\nvindicates the poet's worth, wisdom, and discretion in doing as he did.\nCastalio would not have young men read the [4422] Canticles, because to\nhis thinking it was too light and amorous a tract, a ballad of ballads,\nas our old English translation hath it. He might as well forbid the\nreading of Genesis, because of the loves of Jacob and Rachael, the\nstories of Sichem and Dinah, Judah and Thamar; reject the Book of\nNumbers, for the fornications of the people of Israel with the\nMoabites; that of Judges for Samson and Dalilah's embracings; that of\nthe Kings, for David and Bersheba's adulteries, the incest of Ammon and\nThamar, Solomon's concubines, &c. The stories of Esther, Judith,\nSusanna, and many such. Dicearchus, and some other, carp at Plato's\nmajesty, that he would vouchsafe to indite such love toys: amongst the\nrest, for that dalliance with Agatho,\n\nSuavia dans Agathoni, animam ipse in labra tenebam;\nAegra etenim properans tanquam abitura fuit.\n\nFor my part, saith [4423]Maximus Tyrius, a great Platonist himself, me\nnon tantum admiratio habet, sed eliam stupor, I do not only admire, but\nstand amazed to read, that Plato and Socrates both should expel Homer\nfrom their city, because he writ of such light and wanton subjects,\nQuod Junonem cum Jove in Ida concumbentes inducit, ab immortali nube\ncontectos, Vulcan's net. Mars and Venus' fopperies before all the gods,\nbecause Apollo fled, when he was persecuted by Achilles, the [4424]gods\nwere wounded and ran whining away, as Mars that roared louder than\nStentor, and covered nine acres of ground with his fall; Vulcan was a\nsummer's day falling down from heaven, and in Lemnos Isle brake his\nleg, &c., with such ridiculous passages; when, as both Socrates and\nPlato, by his testimony, writ lighter themselves: quid enim tam distat\n(as he follows it) quam amans a temperante, formarum admirator a\ndemente, what can be more absurd than for grave philosophers to treat\nof such fooleries, to admire Autiloquus, Alcibiades, for their beauties\nas they did, to run after, to gaze, to dote on fair Phaedrus, delicate\nAgatho, young Lysis, fine Charmides, haeccine Philosophum decent? Doth\nthis become grave philosophers? Thus peradventure Callias,\nThrasimachus, Polus, Aristophanes, or some of his adversaries and\nemulators might object; but neither they nor [4425]Anytus and Melitus\nhis bitter enemies, that condemned him for teaching Critias to\ntyrannise, his impiety for swearing by dogs and plain trees, for his\njuggling sophistry, &c., never so much as upbraided him with impure\nlove, writing or speaking of that subject; and therefore without\nquestion, as he concludes, both Socrates and Plato in this are justly\nto be excused. But suppose they had been a little overseen, should\ndivine Plato be defamed? no, rather as he said of Cato's drunkenness,\nif Cato were drunk, it should be no vice at all to be drunk. They\nreprove Plato then, but without cause (as [4426]Ficinus pleads) for all\nlove is honest and good, and they are worthy to be loved that speak\nwell of love. Being to speak of this admirable affection of love (saith\n[4427]Valleriola) there lies open a vast and philosophical field to my\ndiscourse, by which many lovers become mad; let me leave my more\nserious meditations, wander in these philosophical fields, and look\ninto those pleasant groves of the Muses, where with unspeakable variety\nof flowers, we may make garlands to ourselves, not to adorn us only,\nbut with their pleasant smell and juice to nourish our souls, and fill\nour minds desirous of knowledge, &c. After a harsh and unpleasing\ndiscourse of melancholy, which hath hitherto molested your patience,\nand tired the author, give him leave with [4428]Godefridus the lawyer,\nand Laurentius (cap. 5.) to recreate himself in this kind after his\nlaborious studies, since so many grave divines and worthy men have\nwithout offence to manners, to help themselves and others, voluntarily\nwritten of it. Heliodorus, a bishop, penned a love story of Theagines\nand Chariclea, and when some Catos of his time reprehended him for it,\nchose rather, saith [4429]Nicephorus, to leave his bishopric than his\nbook. Aeneas Sylvius, an ancient divine, and past forty years of age,\n(as [4430]he confesseth himself, after Pope Pius Secundus) indited that\nwanton history of Euryalus and Lucretia. And how many superintendents\nof learning could I reckon up that have written of light fantastical\nsubjects? Beroaldus, Erasmus, Alpheratius, twenty-four times printed in\nSpanish, &c. Give me leave then to refresh my muse a little, and my\nweary readers, to expatiate in this delightsome field, hoc deliciarum\ncampo, as Fonseca terms it, to [4431] season a surly discourse with a\nmore pleasing aspersion of love matters: Edulcare vitam convenit, as\nthe poet invites us, curas nugis, &c., 'tis good to sweeten our life\nwith some pleasing toys to relish it, and as Pliny tells us, magna pars\nstudiosorum amaenitates quaerimus, most of our students love such\npleasant [4432]subjects. Though Macrobius teach us otherwise,\n[4433]that those old sages banished all such light tracts from their\nstudies, to nurse's cradles, to please only the ear; yet out of\nApuleius I will oppose as honourable patrons, Solon, Plato, [4434]\nXenophon, Adrian, &c. that as highly approve of these treatises. On the\nother side methinks they are not to be disliked, they are not so unfit.\nI will not peremptorily say as one did [4435]tam suavia dicam facinora,\nut male sit ei qui talibus non delectetur, I will tell you such pretty\nstories, that foul befall him that is not pleased with them; Neque\ndicam ea quae vobis usui sit audivisse, et voluptati meminisse, with\nthat confidence, as Beroaldus doth his enarrations on Propertius. I\nwill not expert or hope for that approbation, which Lipsius gives to\nhis Epictetus; pluris facio quum relego; semper ut novum, et quum\nrepetivi, repetendum, the more I read, the more shall I covet to read.\nI will not press you with my pamphlets, or beg attention, but if you\nlike them you may. Pliny holds it expedient, and most fit, severitatem\njucunditate etiam in scriptis condire, to season our works with some\npleasant discourse; Synesius approves it, licet in ludicris ludere, the\n[4436]poet admires it, Omne tulit punctum qui miscuit utile dulci; and\nthere be those, without question, that are more willing to read such\ntoys, than [4437]I am to write: Let me not live, saith Aretine's\nAntonia, If I had not rather hear thy discourse, [4438]than see a play?\nNo doubt but there be more of her mind, ever have been, ever will be,\nas [4439]Hierome bears me witness. A far greater part had rather read\nApuleius than Plato: Tully himself confesseth he could not understand\nPlato's Timaeus, and therefore cared less for it: but every schoolboy\nhath that famous testament of Grunnius Corocotta Porcellus at his\nfingers' ends. The comical poet,\n[4440]\u2014\u2014\u2014Id sibi negoti credidit solum dari,\nPopulo ut placrent, quas fecissit fabulas,\n\nmade this his only care and sole study to please the people, tickle the\near, and to delight; but mine earnest intent is as much to profit as to\nplease; non tam ut populo placerem, quam ut populum juvarem, and these\nmy writings, I hope, shall take like gilded pills, which are so\ncomposed as well to tempt the appetite, and deceive the palate, as to\nhelp and medicinally work upon the whole body; my lines shall not only\nrecreate, but rectify the mind. I think I have said enough; if not, let\nhim that is otherwise minded, remember that of [4441]Maudarensis, he\nwas in his life a philosopher (as Ausonius apologiseth for him), in his\nepigrams a lover, in his precepts most severe; in his epistle to\nCaerellia, a wanton. Annianus, Sulpicius, Evemus, Menander, and many\nold poets besides, did in scriptis prurire, write Fescennines,\nAtellans, and lascivious songs; laetam materiam; yet they had in\nmoribus censuram, et severitatem, they were chaste, severe, and upright\nlivers.\n[4442]Castum esse decet pium poetam\nIpsum, versiculos nihil necesse est,\nQui tum denique habent salem et leporem.\n\nI am of Catullus' opinion, and make the same apology in mine own\nbehalf; Hoc etiam quod scribo, pendet plerumque ex aliorum sententia et\nauctoritate; nec ipse forsan insanio, sed insanientes sequor. Atqui\ndetur hoc insanire me; Semel insanivimus omnes, et tute ipse opinor\ninsanis aliquando, et is, et ille, et ego, scilicet.[4443] Homo sum,\nhumani a me nihil alienum puto:[4444] And which he urgeth for himself,\naccused of the like fault, I as justly plead, [4445]lasciva est nobis\npagina, vita proba est. Howsoever my lines err, my life is honest,\n[4446]vita verecunda est, musa jocosa mihi. But I presume I need no\nsuch apologies, I need not, as Socrates in Plato, cover his face when\nhe spake of love, or blush and hide mine eyes, as Pallas did in her\nhood, when she was consulted by Jupiter about Mercury's marriage, quod,\nsuper nuptiis virgo consulitur, it is no such lascivious, obscene, or\nwanton discourse; I have not offended your chaster ears with anything\nthat is here written, as many French and Italian authors in their\nmodern language of late have done, nay some of our Latin pontificial\nwriters, Zanches, Asorius, Abulensis, Burchardus, &c., whom [4447]Rivet\naccuseth to be more lascivious than Virgil in Priapeiis, Petronius in\nCatalectis, Aristophanes in Lycistratae, Martialis, or any other pagan\nprofane writer, qui tam atrociter ([4448]one notes) hoc genere\npeccarunt ut multa ingeniosissime scripta obscaenitatum gratia castae\nmentes abhorreant. 'Tis not scurrile this, but chaste, honest, most\npart serious, and even of religion itself. [4449]Incensed (as he said)\nwith the love of finding love, we have sought it, and found it. More\nyet, I have augmented and added something to this light treatise (if\nlight) which was not in the former editions, I am not ashamed to\nconfess it, with a good [4450]author, quod extendi et locupletari hoc\nsubjectum plerique postulabant, et eorum importunitate victus, animum\nutcunque renitentem eo adegi, ut jam sexta vice calamum in manum\nsumerem, scriptionique longe et a studiis et professione mea alienae,\nme accingerem, horas aliquas a seriis meis occupationibus interim\nsuffuratus, easque veluti ludo cuidam ac recreationi destinans;\n[4451]Cogor\u2014\u2014\u2014retrorsum\nVela dare, atque literare cursus\nOlim relictos\u2014\u2014\u2014\n\netsi non ignorarem novos fortasse detractores novis hisce\ninterpolationibus meis minime defuturos. [4452]\nAnd thus much I have thought good to say by way of preface, lest any\nman (which [4453]Godefridus feared in his book) should blame in me\nlightness, wantonness, rashness, in speaking of love's causes,\nenticements, symptoms, remedies, lawful and unlawful loves, and lust\nitself, [4454]I speak it only to tax and deter others from it, not to\nteach, but to show the vanities and fopperies of this heroical or\nHerculean love,[4455]and to apply remedies unto it. I will treat of\nthis with like liberty as of the rest.\n[4456]Sed dicam vobis, vos porro dicite multis\nMillibus, et facite haec charta loquatur anus.\n\nCondemn me not good reader then, or censure me hardly, if some part of\nthis treatise to thy thinking as yet be too light; but consider better\nof it; Omnia munda mundis, [4457]a naked man to a modest woman is no\notherwise than a picture, as Augusta Livia truly said, and [4458]mala\nmens, malus animus, 'tis as 'tis taken. If in thy censure it be too\nlight, I advise thee as Lipsius did his reader for some places of\nPlautus, istos quasi Sirenum scopulos praetervehare, if they like thee\nnot, let them pass; or oppose that which is good to that which is bad,\nand reject not therefore all. For to invert that verse of Martial, and\nwith Hierom Wolfius to apply it to my present purpose, sunt mala, sunt\nquaedam mediocria, sunt bona plura; some is good, some bad, some is\nindifferent. I say further with him yet, I have inserted\n([4459]levicula quaedam et ridicula ascribere non sum gravatus,\ncircumforanea quaedam e theatris, e plateis, etiam e popinis) some\nthings more homely, light, or comical, litans gratiis, &c. which I\nwould request every man to interpret to the best, and as Julius Caesar\nScaliger besought Cardan (si quid urbaniuscule lusum a nobis, per deos\nimmortales te oro Hieronyme Cardane ne me male capias). I beseech thee,\ngood reader, not to mistake me, or misconstrue what is here written;\nPer Musas et Charites, et omnia Poetarum numina, benigne lector, oro te\nne me male capias. 'Tis a comical subject; in sober sadness I crave\npardon of what is amiss, and desire thee to suspend thy judgment, wink\nat small faults, or to be silent at least; but if thou likest, speak\nwell of it, and wish me good success. Extremum hunc Arethusa mihi\nconcede laborem.[4460]\nI am resolved howsoever, velis, nolis, audacter stadium intrare, in the\nOlympics, with those Aeliensian wrestlers in Philostratus, boldly to\nshow myself in this common stage, and in this tragicomedy of love, to\nact several parts, some satirically, some comically, some in a mixed\ntone, as the subject I have in hand gives occasion, and present scene\nshall require, or offer itself.\n\nSUBSECT. II.\u2014_Love's Beginning, Object, Definition, Division_.\n\nLove's limits are ample and great, and a spacious walk it hath, beset\nwith thorns, and for that cause, which [4461]Scaliger reprehends in\nCardan, not lightly to be passed over. Lest I incur the same censure, 1\nwill examine all the kinds of love, his nature, beginning, difference,\nobjects, how it is honest or dishonest, a virtue or vice, a natural\npassion, or a disease, his power and effects, how far it extends: of\nwhich, although something has been said in the first partition, in\nthose sections of perturbations ([4462] for love and hatred are the\nfirst and most common passions, from which all the rest arise, and are\nattendant, as Picolomineus holds, or as Nich. Caussinus, the primum\nmobile of all other affections, which carry them all about them) I will\nnow more copiously dilate, through all his parts and several branches,\nthat so it may better appear what love is, and how it varies with the\nobjects, how in defect, or (which is most ordinary and common)\nimmoderate, and in excess, causeth melancholy.\nLove universally taken, is defined to be a desire, as a word of more\nample signification: and though Leon Hebreus, the most copious writer\nof this subject, in his third dialogue make no difference, yet in his\nfirst he distinguisheth them again, and defines love by desire.\n[4463]Love is a voluntary affection, and desire to enjoy that which is\ngood. [4464]Desire wisheth, love enjoys; the end of the one is the\nbeginning of the other; that which we love is present; that which we\ndesire is absent. [4465]It is worth the labour, saith Plotinus, to\nconsider well of love, whether it be a god or a devil, or passion of\nthe mind, or partly god, partly devil, partly passion. He concludes\nlove to participate of all three, to arise from desire of that which is\nbeautiful and fair, and defines it to be an action of the mind desiring\nthat which is good. [4466]Plato calls it the great devil, for its\nvehemency, and sovereignty over all other passions, and defines it an\nappetite, [4467]by which we desire some good to be present. Ficinus in\nhis comment adds the word fair to this definition. Love is a desire of\nenjoying that which is good and fair. Austin dilates this common\ndefinition, and will have love to be a delectation of the heart,\n[4468]for something which we seek to win, or joy to have, coveting by\ndesire, resting in joy. [4469]Scaliger exerc. 301. taxeth these former\ndefinitions, and will not have love to be defined by desire or\nappetite; for when we enjoy the things we desire, there remains no more\nappetite: as he defines it, Love is an affection by which we are either\nunited to the thing we love, or perpetuate our union; which agrees in\npart with Leon Hebreus.\nNow this love varies as its object varies, which is always good,\namiable, fair, gracious, and pleasant. [4470]All things desire that\nwhich is good, as we are taught in the Ethics, or at least that which\nto them seems to be good; quid enim vis mali (as Austin well infers)\ndic mihi? puto nihil in omnibus actionibus; thou wilt wish no harm, I\nsuppose, no ill in all thine actions, thoughts or desires, nihil mali\nvis; [4471]thou wilt not have bad corn, bad soil, a naughty tree, but\nall good; a good servant, a good horse, a good son, a good friend, a\ngood neighbour, a good wife. From this goodness comes beauty; from\nbeauty, grace, and comeliness, which result as so many rays from their\ngood parts, make us to love, and so to covet it: for were it not\npleasing and gracious in our eyes, we should not seek. [4472]No man\nloves (saith Aristotle 9. mor. cap. 5.) but he that was first delighted\nwith comeliness and beauty. As this fair object varies, so doth our\nlove; for as Proclus holds, Omne pulchrum amabile, every fair thing is\namiable, and what we love is fair and gracious in our eyes, or at least\nwe do so apprehend and still esteem of it. [4473] Amiableness is the\nobject of love, the scope and end is to obtain it, for whose sake we\nlove, and which our mind covets to enjoy. And it seems to us especially\nfair and good; for good, fair, and unity, cannot be separated. Beauty\nshines, Plato saith, and by reason of its splendour and shining causeth\nadmiration; and the fairer the object is, the more eagerly it is\nsought. For as the same Plato defines it, [4474]Beauty is a lively,\nshining or glittering brightness, resulting from effused good, by\nideas, seeds, reasons, shadows, stirring up our minds, that by this\ngood they may be united and made one. Others will have beauty to be the\nperfection of the whole composition, [4475]caused out of the congruous\nsymmetry, measure, order and manner of parts, and that comeliness which\nproceeds from this beauty is called grace, and from thence all fair\nthings are gracious. For grace and beauty are so wonderfully annexed,\n[4476]so sweetly and gently win our souls, and strongly allure, that\nthey confound our judgment and cannot be distinguished. Beauty and\ngrace are like those beams and shinings that come from the glorious and\ndivine sun, which are diverse, as they proceed from the diverse\nobjects, to please and affect our several senses. [4477]As the species\nof beauty are taken at our eyes, ears, or conceived in our inner soul,\nas Plato disputes at large in his Dialogue de pulchro, Phaedro,\nHyppias, and after many sophistical errors confuted, concludes that\nbeauty is a grace in all things, delighting the eyes, ears, and soul\nitself; so that, as Valesius infers hence, whatsoever pleaseth our\nears, eyes, and soul, must needs be beautiful, fair, and delightsome to\nus. [4478]And nothing can more please our ears than music, or pacify\nour minds. Fair houses, pictures, orchards, gardens, fields, a fair\nhawk, a fair horse is most acceptable unto us; whatsoever pleaseth our\neyes and ears, we call beautiful and fair; [4479]Pleasure belongeth to\nthe rest of the senses, but grace and beauty to these two alone. As the\nobjects vary and are diverse, so they diversely affect our eyes, ears,\nand soul itself. Which gives occasion to some to make so many several\nkinds of love as there be objects. One beauty ariseth from God, of\nwhich and divine love S. Dionysius, [4480]with many fathers and\nneoterics, have written just volumes, De amore Dei, as they term it,\nmany paraenetical discourses; another from his creatures; there is a\nbeauty of the body, a beauty of the soul, a beauty from virtue, formam\nmartyrum, Austin calls it, quam videmus oculis animi, which we see with\nthe eyes of our mind; which beauty, as Tully saith, if we could discern\nwith these corporeal eyes, admirabili sui amores excitaret, would cause\nadmirable affections, and ravish our souls. This other beauty which\nariseth from those extreme parts, and graces which proceed from\ngestures, speeches, several motions, and proportions of creatures, men\nand women (especially from women, which made those old poets put the\nthree graces still in Venus' company, as attending on her, and holding\nup her train) are infinite almost, and vary their names with their\nobjects, as love of money, covetousness, love of beauty, lust,\nimmoderate desire of any pleasure, concupiscence, friendship, love,\ngoodwill, &c. and is either virtue or vice, honest, dishonest, in\nexcess, defect, as shall be showed in his place. Heroical love,\nreligious love, &c. which may be reduced to a twofold division,\naccording to the principal parts which are affected, the brain and\nliver. Amor et amicitia, which Scaliger exercitat. 301. Valesius and\nMelancthon warrant out of Plato \u03a6\u03b9\u03bb\u03b5\u1fd6\u03bd and \u1f10\u03c1\u1fb6\u03bd from that speech of\nPausanias belike, that makes two Veneres and two loves. [4481]One Venus\nis ancient without a mother, and descended from heaven, whom we call\ncelestial; the younger, begotten of Jupiter and Dione, whom commonly we\ncall Venus. Ficinus, in his comment upon this place, cap. 8. following\nPlato, calls these two loves, two devils, [4482]or good and bad angels\naccording to us, which are still hovering about our souls. [4483]The\none rears to heaven, the other depresseth us to hell; the one good,\nwhich stirs us up to the contemplation of that divine beauty for whose\nsake we perform justice and all godly offices, study philosophy, &c.;\nthe other base, and though bad yet to be respected; for indeed both are\ngood in their own natures: procreation of children is as necessary as\nthat finding out of truth, but therefore called bad, because it is\nabused, and withdraws our souls from the speculation of that other to\nviler objects, so far Ficinus. S. Austin, lib. 15. de civ. Dei et sup.\nPsal. lxiv., hath delivered as much in effect. [4484]Every creature is\ngood, and may be loved well or ill: and [4485]Two cities make two\nloves, Jerusalem and Babylon, the love of God the one, the love of the\nworld the other; of these two cities we all are citizens, as by\nexamination of ourselves we may soon find, and of which. The one love\nis the root of all mischief, the other of all good. So, in his 15. cap.\nlib. de amor. Ecclesiae, he will have those four cardinal virtues to be\nnought else but love rightly composed; in his 15. book de civ. Dei,\ncap. 22. he calls virtue the order of love, whom Thomas following 1.\npart. 2. quaest. 55. art. 1. and quaest. 56. 3. quaest. 62. art. 2.\nconfirms as much, and amplifies in many words. [4486]Lucian, to the\nsame purpose, hath a division of his own, One love was born in the sea,\nwhich is as various and raging in young men's breasts as the sea\nitself, and causeth burning lust: the other is that golden chain which\nwas let down from heaven, and with a divine fury ravisheth our souls,\nmade to the image of God, and stirs us up to comprehend the innate and\nincorruptible beauty to which we were once created. Beroaldus hath\nexpressed all this in an epigram of his:\n\nDogmata divini memorant si vera Platonis,\nSunt geminae Veneres, et geminatus amor.\n\nCoelestis Venus est nullo generata parente,\nQuae casto sanctos nectit amore viros.\n\nAltera sed Venus est totum vulgata per orbem,\nQuae divum mentes alligat, atque hominum;\n\nImproba, seductrix, petulans, &c.\n\nIf divine Plato's tenets they be true,\nTwo Veneres, two loves there be,\nThe one from heaven, unbegotten still,\nWhich knits our souls in unity.\nThe other famous over all the world,\nBinding the hearts of gods and men;\nDishonest, wanton, and seducing she,\nRules whom she will, both where and when.\n\nThis twofold division of love, Origen likewise follows, in his Comment\non the Canticles, one from God, the other from the devil, as he holds\n(understanding it in the worse sense) which many others repeat and\nimitate. Both which (to omit all subdivisions) in excess or defect, as\nthey are abused, or degenerate, cause melancholy in a particular kind,\nas shall be shown in his place. Austin, in another Tract, makes a\nthreefold division of this love, which we may use well or ill:\n[4487]God, our neighbour, and the world: God above us, our neighbour\nnext us, the world beneath us. In the course of our desires, God hath\nthree things, the world one, our neighbour two. Our desire to God, is\neither from God, with God, or to God, and ordinarily so runs. From God,\nwhen it receives from him, whence, and for which it should love him:\nwith God, when it contradicts his will in nothing: to God, when it\nseeks to him, and rests itself in him. Our love to our neighbour may\nproceed from him, and run with him, not to him: from him, as when we\nrejoice of his good safety, and well doing: with him, when we desire to\nhave him a fellow and companion of our journey in the way of the Lord:\nnot in him, because there is no aid, hope, or confidence in man. From\nthe world our love comes, when we begin to admire the Creator in his\nworks, and glorify God in his creatures: with the world it should run,\nif, according to the mutability of all temporalities, it should be\ndejected in adversity, or over elevated in prosperity: to the world, if\nit would settle itself in its vain delights and studies. Many such\npartitions of love I could repeat, and subdivisions, but least (which\nScaliger objects to Cardan, Exercitat. 501.) [4488]I confound filthy\nburning lust with pure and divine love, I will follow that accurate\ndivision of Leon Hebreus, dial. 2. betwixt Sophia and Philo, where he\nspeaks of natural, sensible, and rational love, and handleth each\napart. Natural love or hatred, is that sympathy or antipathy which is\nto be seen in animate and inanimate creatures, in the four elements,\nmetals, stones, gravia tendunt deorsum, as a stone to his centre, fire\nupward, and rivers to the sea. The sun, moon, and stars go still\naround, [4489]Amantes naturae, debita exercere, for love of perfection.\nThis love is manifest, I say, in inanimate creatures. How comes a\nloadstone to draw iron to it? jet chaff? the ground to covet showers,\nbut for love? No creature, S. Hierom concludes, is to be found, quod\nnon aliquid amat, no stock, no stone, that hath not some feeling of\nlove, 'Tis more eminent in plants, herbs, and is especially observed in\nvegetables; as between the vine and elm a great sympathy, between the\nvine and the cabbage, between the vine and the olive, [4490] Virgo\nfugit Bromium, between the vine and bays a great antipathy, the vine\nloves not the bay, [4491]nor his smell, and will kill him, if he grow\nnear him; the bur and the lentil cannot endure one another, the olive\n[4492]and the myrtle embrace each other, in roots and branches if they\ngrow near. Read more of this in Picolomineus grad. 7. cap. 1.\nCrescentius lib. 5. de agric. Baptista Porta de mag. lib. 1. cap. de\nplant. dodio et element. sym. Fracastorius de sym. et antip. of the\nlove and hatred of planets, consult with every astrologer. Leon Hebreus\ngives many fabulous reasons, and moraliseth them withal.\nSensible love is that of brute beasts, of which the same Leon Hebreus\ndial. 2. assigns these causes. First for the pleasure they take in the\nact of generation, male and female love one another. Secondly, for the\npreservation of the species, and desire of young brood. Thirdly, for\nthe mutual agreement, as being of the same kind: Sus sui, canis cani,\nbos bovi, et asinus asino pulcherrimus videtur, as Epicharmus held, and\naccording to that adage of Diogenianus, Adsidet usque graculus apud\ngraculum, they much delight in one another's company, [4493]Formicae\ngrata est formica, cicada cicadae, and birds of a feather will gather\ntogether. Fourthly, for custom, use, and familiarity, as if a dog be\ntrained up with a lion and a bear, contrary to their natures, they will\nlove each other. Hawks, dogs, horses, love their masters and keepers:\nmany stories I could relate in this kind, but see Gillius de hist.\nanim. lib. 3. cap. 14. those two Epistles of Lipsius, of dogs and\nhorses, Agellius, &c. Fifthly, for bringing up, as if a bitch bring up\na kid, a hen ducklings, a hedge-sparrow a cuckoo, &c.\nThe third kind is Amor cognitionis, as Leon calls it, rational love,\nIntellectivus amor, and is proper to men, on which I must insist. This\nappears in God, angels, men. God is love itself, the fountain of love,\nthe disciple of love, as Plato styles him; the servant of peace, the\nGod of love and peace; have peace with all men and God is with you.\n[4494]\u2014\u2014\u2014Quisquis veneratur Olympum,\nIpse sibi mundum subjicit atque Deum.\n\n[4495]By this love (saith Gerson) we purchase heaven, and buy the\nkingdom of God. This [4496]love is either in the Trinity itself (for\nthe Holy Ghost is the love of the Father and the Son, &c. John iii. 35,\nand v. 20, and xiv. 31), or towards us his creatures, as in making the\nworld. Amor mundum fecit, love built cities, mundi anima, invented\narts, sciences, and all [4497]good things, incites us to virtue and\nhumanity, combines and quickens; keeps peace on earth, quietness by\nsea, mirth in the winds and elements, expels all fear, anger, and\nrusticity; Circulus a bono in bonum, a round circle still from good to\ngood; for love is the beginner and end of all our actions, the\nefficient and instrumental cause, as our poets in their symbols,\nimpresses, [4498]emblems of rings, squares, &c., shadow unto us,\nSi rerum quaeris fuerit quis finis et ortus,\nDesine; nam causa est unica solus amor.\n\nIf first and last of anything you wit,\nCease; love's the sole and only cause of it.\n\nLove, saith [4499]Leo, made the world, and afterwards in redeeming of\nit, God so loved the world, that he gave his only begotten son for it,\nJohn iii. 16. Behold what love the Father hath showed on us, that we\nshould be called the sons of God, 1 John iii. 1. Or by His sweet\nProvidence, in protecting of it; either all in general, or His saints\nelect and church in particular, whom He keeps as the apple of His eye,\nwhom He loves freely, as Hosea xiv. 5. speaks, and dearly respects,\n[4500]Charior est ipsis homo quam sibi. Not that we are fair, nor for\nany merit or grace of ours, for we are most vile and base; but out of\nHis incomparable love and goodness, out of His Divine Nature. And this\nis that Homer's golden chain, which reacheth down from heaven to earth,\nby which every creature is annexed, and depends on his Creator. He made\nall, saith [4501]Moses, and it was good; He loves it as good.\nThe love of angels and living souls is mutual amongst themselves,\ntowards us militant in the church, and all such as love God; as the\nsunbeams irradiate the earth from those celestial thrones, they by\ntheir well wishes reflect on us, [4502]in salute hominum promovenda\nalacres, et constantes administri, there is joy in heaven for every\nsinner that repenteth; they pray for us, are solicitous for our good,\n[4503]Casti genii.\n[4504]Ubi regnat charitas, suave desiderium,\nLaetitiaque et amor Deo conjunctus.\n\nLove proper to mortal men is the third member of this subdivision, and\nthe subject of my following discourse.\n\nMEMB. II.\n\nSUBSECT. I.\u2014_Love of Men, which varies as his Objects, Profitable,\nPleasant, Honest_.\n\nValesius, lib. 3. contr. 13, defines this love which is in men, to be\n[4505]an affection of both powers, appetite and reason. The rational\nresides in the brain, the other in the liver (as before hath been said\nout of Plato and others); the heart is diversely affected of both, and\ncarried a thousand ways by consent. The sensitive faculty most part\noverrules reason, the soul is carried hoodwinked, and the understanding\ncaptive like a beast. [4506]The heart is variously inclined, sometimes\nthey are merry, sometimes sad, and from love arise hope and fear,\njealousy, fury, desperation. Now this love of men is diverse, and\nvaries, as the object varies, by which they are enticed, as virtue,\nwisdom, eloquence, profit, wealth, money, fame, honour, or comeliness\nof person, &c. Leon Hubreus, in his first dialogue, reduceth them all\nto these three, utile, jucundum, honestum, profitable, pleasant,\nhonest; (out of Aristotle belike 8. moral.) of which he discourseth at\nlarge, and whatsoever is beautiful and fair, is referred to them, or\nany way to be desired. [4507]To profitable is ascribed health, wealth,\nhonour, &c., which is rather ambition, desire, covetousness, than love:\nfriends, children, love of women, [4508]all delightful and pleasant\nobjects, are referred to the second. The love of honest things consists\nin virtue and wisdom, and is preferred before that which is profitable\nand pleasant: intellectual, about that which is honest. [4509]St.\nAustin calls profitable, worldly; pleasant, carnal; honest, spiritual.\n[4510]Of and from all three, result charity, friendship, and true love,\nwhich respects God and our neighbour. Of each of these I will briefly\ndilate, and show in what sort they cause melancholy.\nAmongst all these fair enticing objects, which procure love, and\nbewitch the soul of man, there is none so moving, so forcible as\nprofit; and that which carrieth with it a show of commodity. Health\nindeed is a precious thing, to recover and preserve which we will\nundergo any misery, drink bitter potions, freely give our goods:\nrestore a man to his health, his purse lies open to thee, bountiful he\nis, thankful and beholding to thee; but give him wealth and honour,\ngive him gold, or what shall be for his advantage and preferment, and\nthou shalt command his affections, oblige him eternally to thee, heart,\nhand, life, and all is at thy service, thou art his dear and loving\nfriend, good and gracious lord and master, his Mecaenas; he is thy\nslave, thy vassal, most devote, affectioned, and bound in all duty:\ntell him good tidings in this kind, there spoke an angel, a blessed\nhour that brings in gain, he is thy creature, and thou his creator, he\nhugs and admires thee; he is thine for ever. No loadstone so attractive\nas that of profit, none so fair an object as this of gold;\n[4511]nothing wins a man sooner than a good turn, bounty and liberality\ncommand body and soul:\n\nMunera (crede mihi) placant hominesque deosque;\nPlacatur donis Jupiter ipse datis.\n\n\nGood turns doth pacify both God and men,\nAnd Jupiter himself is won by them.\n\nGold of all other is a most delicious object; a sweet light, a goodly\nlustre it hath; gratius aurum quam solem intuemur, saith Austin, and we\nhad rather see it than the sun. Sweet and pleasant in getting, in\nkeeping; it seasons all our labours, intolerable pains we take for it,\nbase employments, endure bitter flouts and taunts, long journeys, heavy\nburdens, all are made light and easy by this hope of gain: At mihi\nplaudo ipse domi, simul ac nummos contemplor in arca. The sight of gold\nrefresheth our spirits, and ravisheth our hearts, as that Babylonian\ngarment and [4512] golden wedge did Achan in the camp, the very sight\nand hearing sets on fire his soul with desire of it. It will make a man\nrun to the antipodes, or tarry at home and turn parasite, lie, flatter,\nprostitute himself, swear and bear false witness; he will venture his\nbody, kill a king, murder his father, and damn his soul to come at it.\nFormosior auri massa, as [4513] he well observed, the mass of gold is\nfairer than all your Grecian pictures, that Apelles, Phidias, or any\ndoting painter could ever make: we are enamoured with it,\n[4514]Prima fere vota, et cunctis notissima templis,\nDivitiae ut crescant.\u2014\u2014\u2014\n\nAll our labours, studies, endeavours, vows, prayers and wishes, are to\nget, how to compass it.\n[4515]Haec est illa cui famulatur maximus orbis,\nDiva potens rerum, domitrixque pecunia fati.\n\nThis is the great goddess we adore and worship; this is the sole object\nof our desire. If we have it, as we think, we are made for ever, thrice\nhappy, princes, lords, &c. If we lose it, we are dull, heavy, dejected,\ndiscontent, miserable, desperate, and mad. Our estate and bene esse\nebbs and flows with our commodity; and as we are endowed or enriched,\nso are we beloved and esteemed: it lasts no longer than our wealth;\nwhen that is gone, and the object removed, farewell friendship: as long\nas bounty, good cheer, and rewards were to be hoped, friends enough;\nthey were tied to thee by the teeth, and would follow thee as crows do\na carcass: but when thy goods are gone and spent, the lamp of their\nlove is out, and thou shalt be contemned, scorned, hated, injured.\n[4516]Lucian's Timon, when he lived in prosperity, was the sole\nspectacle of Greece, only admired; who but Timon? Everybody loved,\nhonoured, applauded him, each man offered him his service, and sought\nto be kin to him; but when his gold was spent, his fair possessions\ngone, farewell Timon: none so ugly, none so deformed, so odious an\nobject as Timon, no man so ridiculous on a sudden, they gave him a\npenny to buy a rope, no man would know him.\n'Tis the general humour of the world, commodity steers our affections\nthroughout, we love those that are fortunate and rich, that thrive, or\nby whom we may receive mutual kindness, hope for like courtesies, get\nany good, gain, or profit; hate those, and abhor on the other side,\nwhich are poor and miserable, or by whom we may sustain loss or\ninconvenience. And even those that were now familiar and dear unto us,\nour loving and long friends, neighbours, kinsmen, allies, with whom we\nhave conversed, and lived as so many Geryons for some years past,\nstriving still to give one another all good content and entertainment,\nwith mutual invitations, feastings, disports, offices, for whom we\nwould ride, run, spend ourselves, and of whom we have so freely and\nhonourably spoken, to whom we have given all those turgent titles, and\nmagnificent eulogiums, most excellent and most noble, worthy, wise,\ngrave, learned, valiant, &c., and magnified beyond measure: if any\ncontroversy arise between us, some trespass, injury, abuse, some part\nof our goods be detained, a piece of land come to be litigious, if they\ncross us in our suit, or touch the string of our commodity, we detest\nand depress them upon a sudden: neither affinity, consanguinity, or old\nacquaintance can contain us, but [4517]rupto jecore exierit Caprificus.\nA golden apple sets altogether by the ears, as if a marrowbone or\nhoneycomb were flung amongst bears: father and son, brother and sister,\nkinsmen are at odds: and look what malice, deadly hatred can invent,\nthat shall be done, Terrible, dirum, pestilens, atrox, ferum, mutual\ninjuries, desire of revenge, and how to hurt them, him and his, are all\nour studies. If our pleasures be interrupt, we can tolerate it: our\nbodies hurt, we can put it up and be reconciled: but touch our\ncommodities, we are most impatient: fair becomes foul, the graces are\nturned to harpies, friendly salutations to bitter imprecations, mutual\nfeastings to plotting villainies, minings and counterminings; good\nwords to satires and invectives, we revile e contra, nought but his\nimperfections are in our eyes, he is a base knave, a devil, a monster,\na caterpillar, a viper, a hog-rubber, &c. Desinit in piscem mulier\nformosa superne;[4518] the scene is altered on a sudden, love is turned\nto hate, mirth to melancholy: so furiously are we most part bent, our\naffections fixed upon this object of commodity, and upon money, the\ndesire of which in excess is covetousness: ambition tyranniseth over\nour souls, as [4519]I have shown, and in defect crucifies as much, as\nif a man by negligence, ill husbandry, improvidence, prodigality, waste\nand consume his goods and fortunes, beggary follows, and melancholy, he\nbecomes an abject, [4520]odious and worse than an infidel, in not\nproviding for his family.\n\nSUBSECT. II.\u2014_Pleasant Objects of Love_.\n\nPleasant objects are infinite, whether they be such as have life, or be\nwithout life; inanimate are countries, provinces, towers, towns,\ncities, as he said, [4521]Pulcherrimam insulam videmus, etiam cum non\nvidemus we see a fair island by description, when we see it not. The\n[4522]sun never saw a fairer city, Thessala Tempe, orchards, gardens,\npleasant walks, groves, fountains, &c. The heaven itself is said to be\n[4523]fair or foul: fair buildings, [4524]fair pictures, all\nartificial, elaborate and curious works, clothes, give an admirable\nlustre: we admire, and gaze upon them, ut pueri Junonis avem, as\nchildren do on a peacock: a fair dog, a fair horse and hawk, &c.\n[4525]Thessalus amat equum pullinum, buculum Aegyptius, Lacedaemonius\nCatulum, &c., such things we love, are most gracious in our sight,\nacceptable unto us, and whatsoever else may cause this passion, if it\nbe superfluous or immoderately loved, as Guianerius observes. These\nthings in themselves are pleasing and good, singular ornaments,\nnecessary, comely, and fit to be had; but when we fix an immoderate\neye, and dote on them over much, this pleasure may turn to pain, bring\nmuch sorrow and discontent unto us, work our final overthrow, and cause\nmelancholy in the end. Many are carried away with those bewitching\nsports of gaming, hawking, hunting, and such vain pleasures, as [4526]I\nhave said: some with immoderate desire of fame, to be crowned in the\nOlympics, knighted in the field, &c., and by these means ruinate\nthemselves. The lascivious dotes on his fair mistress, the glutton on\nhis dishes, which are infinitely varied to please the palate, the\nepicure on his several pleasures, the superstitious on his idol, and\nfats himself with future joys, as Turks feed themselves with an\nimaginary persuasion of a sensual paradise: so several pleasant objects\ndiversely affect diverse men. But the fairest objects and enticings\nproceed from men themselves, which most frequently captivate, allure,\nand make them dote beyond all measure upon one another, and that for\nmany respects: first, as some suppose, by that secret force of stars,\n(quod me tibi temperat astrum?) They do singularly dote on such a man,\nhate such again, and can give no reason for it. [4527]Non amo te\nSabidi, &c. Alexander admired Ephestion, Adrian Antinous, Nero Sporus,\n&c. The physicians refer this to their temperament, astrologers to\ntrine and sextile aspects, or opposite of their several ascendants,\nlords of their genitures, love and hatred of planets; [4528] Cicogna,\nto concord and discord of spirits; but most to outward graces. A merry\ncompanion is welcome and acceptable to all men, and therefore, saith\n[4529]Gomesius, princes and great men entertain jesters and players\ncommonly in their courts. But [4530]Pares cum paribus facillime\ncongregantur, 'tis that [4531]similitude of manners, which ties most\nmen in an inseparable link, as if they be addicted to the same studies\nor disports, they delight in one another's companies, birds of a\nfeather will gather together: if they be of divers inclinations, or\nopposite in manners, they can seldom agree. Secondly, [4532]affability,\ncustom, and familiarity, may convert nature many times, though they be\ndifferent in manners, as if they be countrymen, fellow-students,\ncolleagues, or have been fellow-soldiers, [4533]brethren in affliction,\n([4534]acerba calamitatum societas, diversi etiam ingenii homines\nconjungit) affinity, or some such accidental occasion, though they\ncannot agree amongst themselves, they will stick together like burrs,\nand bold against a third; so after some discontinuance, or death,\nenmity ceaseth; or in a foreign place:\nPascitur in vivis livor, post fata quiescit:\nEt cecidere odia, et tristes mors obruit iras.\n\nA third cause of love and hate, may be mutual offices, acceptum\nbeneficium, [4535]commend him, use him kindly, take his part in a\nquarrel, relieve him in his misery, thou winnest him for ever; do the\nopposite, and be sure of a perpetual enemy. Praise and dispraise of\neach other, do as much, though unknown, as [4536]Schoppius by Scaliger\nand Casaubonus: mulus mulum scabit; who but Scaliger with him? what\nencomiums, epithets, eulogiums? Antistes sapientiae, perpetuus\ndictator, literarum ornamentum, Europae miraculum, noble Scaliger,\n[4537] incredibilis ingenii praestantia, &c., diis potius quam\nhominibus per omnia comparandus, scripta ejus aurea ancylia de coelo\ndelapsa poplitibus veneramur flexis, &c.,[4538] but when they began to\nvary, none so absurd as Scaliger, so vile and base, as his books de\nBurdonum familia, and other satirical invectives may witness, Ovid, in\nIbin, Archilocus himself was not so bitter. Another great tie or cause\nof love, is consanguinity: parents are clear to their children,\nchildren to their parents, brothers and sisters, cousins of all sorts,\nas a hen and chickens, all of a knot: every crow thinks her own bird\nfairest. Many memorable examples are in this kind, and 'tis portenti\nsimile, if they do not: [4539]a mother cannot forget her child: Solomon\nso found out the true owner; love of parents may not be concealed, 'tis\nnatural, descends, and they that are inhuman in this kind, are unworthy\nof that air they breathe, and of the four elements; yet many unnatural\nexamples we have in this rank, of hard-hearted parents, disobedient\nchildren, of [4540]disagreeing brothers, nothing so common. The love of\nkinsmen is grown cold, [4541]many kinsmen (as the saying is) few\nfriends; if thine estate be good, and thou able, par pari referre, to\nrequite their kindness, there will be mutual correspondence, otherwise\nthou art a burden, most odious to them above all others. The last\nobject that ties man and man, is comeliness of person, and beauty\nalone, as men love women with a wanton eye: which \u03ba\u03b1\u03c4' \u1f10\u03be\u03bf\u03c7\u1f74\u03bd is termed\nheroical, or love-melancholy. Other loves (saith Picolomineus) are so\ncalled with some contraction, as the love of wine, gold, &c., but this\nof women is predominant in a higher strain, whose part affected is the\nliver, and this love deserves a longer explication, and shall be\ndilated apart in the next section.\n\nSUBSECT. III.\u2014_Honest Objects of Love_.\n\nBeauty is the common object of all love, [4542]as jet draws a straw, so\ndoth beauty love: virtue and honesty are great motives, and give as\nfair a lustre as the rest, especially if they be sincere and right, not\nfucate, but proceeding from true form, and an incorrupt judgment; those\ntwo Venus' twins, Eros and Anteros, are then most firm and fast. For\nmany times otherwise men are deceived by their flattering gnathos,\ndissembling camelions, outsides, hypocrites that make a show of great\nlove, learning, pretend honesty, virtue, zeal, modesty, with affected\nlooks and counterfeit gestures: feigned protestations often steal away\nthe hearts and favours of men, and deceive them, specie virtutis et\numbra, when as revera and indeed, there is no worth or honesty at all\nin them, no truth, but mere hypocrisy, subtlety, knavery, and the like.\nAs true friends they are, as he that Caelius Secundus met by the\nhighway side; and hard it is in this temporising age to distinguish\nsuch companions, or to find them out. Such gnathos as these for the\nmost part belong to great men, and by this glozing flattery,\naffability, and such like philters, so dive and insinuate into their\nfavours, that they are taken for men of excellent worth, wisdom,\nlearning, demigods, and so screw themselves into dignities, honours,\noffices; but these men cause harsh confusion often, and as many times\nstirs as Rehoboam's counsellors in a commonwealth, overthrew themselves\nand others. Tandlerus and some authors make a doubt, whether love and\nhatred may be compelled by philters or characters; Cardan and\nMarbodius, by precious stones and amulets; astrologers by election of\ntimes, &c. as [4543]I shall elsewhere discuss. The true object of this\nhonest love is virtue, wisdom, honesty, [4544]real worth, Interna\nforma, and this love cannot deceive or be compelled, ut ameris amabilis\nesto, love itself is the most potent philtrum, virtue and wisdom,\ngratia gratum faciens, the sole and only grace, not counterfeit, but\nopen, honest, simple, naked, [4545]descending from heaven, as our\napostle hath it, an infused habit from God, which hath given several\ngifts, as wit, learning, tongues, for which they shall be amiable and\ngracious, Eph. iv. 11. as to Saul stature and a goodly presence, 1 Sam.\nix. 1. Joseph found favour in Pharaoh's court, Gen. xxxix, for\n[4546]his person; and Daniel with the princes of the eunuchs, Dan. xix.\n19. Christ was gracious with God and men, Luke ii. 52. There is still\nsome peculiar grace, as of good discourse, eloquence, wit, honesty,\nwhich is the primum mobile, first mover, and a most forcible loadstone\nto draw the favours and good wills of men's eyes, ears, and affections\nunto them. When Jesus spake, they were all astonished at his answers,\n(Luke ii. 47.) and wondered at his gracious words which proceeded from\nhis mouth. An orator steals away the hearts of men, and as another\nOrpheus, quo vult, unde vult, he pulls them to him by speech alone: a\nsweet voice causeth admiration; and he that can utter himself in good\nwords, in our ordinary phrase, is called a proper man, a divine spirit.\nFor which cause belike, our old poets, Senatus populusque poetarum,\nmade Mercury the gentleman-usher to the Graces, captain of eloquence,\nand those charities to be Jupiter's and Eurymone's daughters, descended\nfrom above. Though they be otherwise deformed, crooked, ugly to behold,\nthose good parts of the mind denominate them fair. Plato commends the\nbeauty of Socrates; yet who was more grim of countenance, stern and\nghastly to look upon? So are and have been many great philosophers, as\n[4547]Gregory Nazianzen observes, deformed most part in that which is\nto be seen with the eyes, but most elegant in that which is not to be\nseen. Saepe sub attrita latitat sapientia veste. Aesop, Democritus,\nAristotle, Politianus, Melancthon, Gesner, &c. withered old men, Sileni\nAlcibiadis, very harsh and impolite to the eye; but who were so terse,\npolite, eloquent, generally learned, temperate and modest? No man then\nliving was so fair as Alcibiades, so lovely quo ad superficiem, to the\neye, as [4548]Boethius observes, but he had Corpus turpissimum interne,\na most deformed soul; honesty, virtue, fair conditions, are great\nenticers to such as are well given, and much avail to get the favour\nand goodwill of men. Abdolominus in Curtius, a poor man, (but which\nmine author notes, [4549]the cause of this poverty was his honesty) for\nhis modesty and continency from a private person (for they found him\ndigging in his garden) was saluted king, and preferred before all the\nmagnificoes of his time, injecta ei vestis purpura auroque distincta, a\npurple embroidered garment was put upon him, [4550]and they bade him\nwash himself, and, as he was worthy, take upon him the style and spirit\nof a king, continue his continency and the rest of his good parts.\nTitus Pomponius Atticus, that noble citizen of Rome, was so fair\nconditioned, of so sweet a carriage, that he was generally beloved of\nall good men, of Caesar, Pompey, Antony, Tully, of divers sects, &c.\nmultas haereditates ([4551]Cornelius Nepos writes) sola bonitate\nconsequutus. Operae, pretium audire, &c. It is worthy of your\nattention, Livy cries, [4552]you that scorn all but riches, and give no\nesteem to virtue, except they be wealthy withal, Q. Cincinnatus had but\nfour acres, and by the consent of the senate was chosen dictator of\nRome. Of such account were Cato, Fabricius, Aristides, Antonius,\nProbus, for their eminent worth: so Caesar, Trajan, Alexander, admired\nfor valour, [4553] Haephestion loved Alexander, but Parmenio the king:\nTitus deliciae humani generis, and which Aurelius Victor hath of\nVespasian, the darling of his time, as [4554]Edgar Etheling was in\nEngland, for his [4555]excellent virtues: their memory is yet fresh,\nsweet, and we love them many ages after, though they be dead: Suavem\nmemoriam sui reliquit, saith Lipsius of his friend, living and dead\nthey are all one. [4556]I have ever loved as thou knowest (so Tully\nwrote to Dolabella) Marcus Brutus for his great wit, singular honesty,\nconstancy, sweet conditions; and believe it [4557] there is nothing so\namiable and fair as virtue. I [4558]do mightily love Calvisinus, (so\nPliny writes to Sossius) a most industrious, eloquent, upright man,\nwhich is all in all with me: the affection came from his good parts.\nAnd as St. Austin comments on the 84th Psalm, [4559]there is a peculiar\nbeauty of justice, and inward beauty, which we see with the eyes of our\nhearts, love, and are enamoured with, as in martyrs, though their\nbodies be torn in pieces with wild beasts, yet this beauty shines, and\nwe love their virtues. The [4560]stoics are of opinion that a wise man\nis only fair; and Cato in Tully 3 de Finibus contends the same, that\nthe lineaments of the mind are far fairer than those of the body,\nincomparably beyond them: wisdom and valour according to\n[4561]Xenophon, especially deserve the name of beauty, and denominate\none fair, et incomparabiliter pulchrior est (as Austin holds) veritas\nChristianorum quam Helena Graecorum. Wine is strong, the king is\nstrong, women are strong, but truth overcometh all things, Esd. i. 3,\n10, 11, 12. Blessed is the man that findeth wisdom, and getteth\nunderstanding, for the merchandise thereof is better than silver, and\nthe gain thereof better than gold: it is more precious than pearls, and\nall the things thou canst desire are not to be compared to her, Prov.\nii. 13, 14, 15, a wise, true, just, upright, and good man, I say it\nagain, is only fair: [4562]it is reported of Magdalene Queen of France,\nand wife to Lewis 11th, a Scottish woman by birth, that walking forth\nin an evening with her ladies, she spied M. Alanus, one of the king's\nchaplains, a silly, old, [4563]hard-favoured man fast asleep in a\nbower, and kissed him sweetly; when the young ladies laughed at her for\nit, she replied, that it was not his person that she did embrace and\nreverence, but, with a platonic love, the divine beauty of [4564]his\nsoul. Thus in all ages virtue hath been adored, admired, a singular\nlustre hath proceeded from it: and the more virtuous he is, the more\ngracious, the more admired. No man so much followed upon earth as\nChrist himself: and as the Psalmist saith, xlv. 2, He was fairer than\nthe sons of men. Chrysostom Hom. 8 in Mat. Bernard Ser. 1. de omnibus\nsanctis; Austin, Cassiodore, Hier. in 9 Mat. interpret it of the\n[4565]beauty of his person; there was a divine majesty in his looks, it\nshined like lightning and drew all men to it: but Basil, Cyril, lib. 6.\nsuper. 55. Esay. Theodoret, Arnobius, &c. of the beauty of his\ndivinity, justice, grace, eloquence, &c. Thomas in Psal. xliv. of both;\nand so doth Baradius and Peter Morales, lib de pulchritud. Jesu et\nMariae, adding as much of Joseph and the Virgin Mary,\u2014haec alias forma\npraecesserit omnes, [4566]according to that prediction of Sibylla\nCumea. Be they present or absent, near us, or afar off, this beauty\nshines, and will attract men many miles to come and visit it. Plato and\nPythagoras left their country, to see those wise Egyptian priests:\nApollonius travelled into Ethiopia, Persia, to consult with the Magi,\nBrachmanni, gymnosophists. The Queen of Sheba came to visit Solomon;\nand many, saith [4567]Hierom, went out of Spain and remote places a\nthousand miles, to behold that eloquent Livy: [4568]Multi Romam non ut\nurbem pulcherrimam, aut urbis et orbis dominum Octavianum, sed ut hunc\nunum inviserent audirentque, a Gadibus profecti sunt. No beauty leaves\nsuch an impression, strikes so deep [4569], or links the souls of men\ncloser than virtue.\n[4570]Non per deos aut pictor posset,\nAut statuarius ullus fingere\nTalem pulchritudinem qualem virtus habet;\n\nno painter, no graver, no carver can express virtue's lustre, or those\nadmirable rays that come from it, those enchanting rays that enamour\nposterity, those everlasting rays that continue to the world's end.\nMany, saith Phavorinus, that loved and admired Alcibiades in his youth,\nknew not, cared not for Alcibiades a man, nunc intuentes quaerebant\nAlcibiadem; but the beauty of Socrates is still the same;\n[4571]virtue's lustre never fades, is ever fresh and green, semper viva\nto all succeeding ages, and a most attractive loadstone, to draw and\ncombine such as are present. For that reason belike, Homer feigns the\nthree Graces to be linked and tied hand in hand, because the hearts of\nmen are so firmly united with such graces. [4572]O sweet bands (Seneca\nexclaims), which so happily combine, that those which are bound by them\nlove their binders, desiring withal much more harder to be bound, and\nas so many Geryons to be united into one. For the nature of true\nfriendship is to combine, to be like affected, of one mind,\n[4573]Velle et nolle ambobus idem, satiataque toto\nMens aevo\u2014\u2014\u2014\n\nas the poet saith, still to continue one and the same. And where this\nlove takes place there is peace and quietness, a true correspondence,\nperfect amity, a diapason of vows and wishes, the same opinions, as\nbetween [4574] David and Jonathan, Damon and Pythias, Pylades and\nOrestes, [4575]Nysus and Euryalus, Theseus and Pirithous, [4576]they\nwill live and die together, and prosecute one another with good turns.\n[4577]Nam vinci in amore turpissimum putant, not only living, but when\ntheir friends are dead, with tombs and monuments, nenias, epitaphs\nelegies, inscriptions, pyramids, obelisks, statues, images, pictures,\nhistories, poems, annals, feasts, anniversaries, many ages after (as\nPlato's scholars did) they will parentare still, omit no good office\nthat may tend to the preservation of their names, honours, and eternal\nmemory. [4578]Illum coloribus, illum cera, illum aere, &c. He did\nexpress his friends in colours, in wax, in brass, in ivory, marble,\ngold, and silver (as Pliny reports of a citizen in Rome), and in a\ngreat auditory not long since recited a just volume of his life. In\nanother place, [4579]speaking of an epigram which Martial had composed\nin praise of him, [4580]He gave me as much as he might, and would have\ndone more if he could: though what can a man give more than honour,\nglory, and eternity? But that which he wrote peradventure will not\ncontinue, yet he wrote it to continue. 'Tis all the recompense a poor\nscholar can make his well-deserving patron, Mecaenas, friend, to\nmention him in his works, to dedicate a book to his name, to write his\nlife, &c., as all our poets, orators, historiographers have ever done,\nand the greatest revenge such men take of their adversaries, to\npersecute them with satires, invectives, &c., and 'tis both ways of\ngreat moment, as [4581] Plato gives us to understand. Paulus Jovius, in\nthe fourth book of the life and deeds of Pope Leo Decimus, his noble\npatron, concludes in these words, [4582]Because I cannot honour him as\nother rich men do, with like endeavour, affection, and piety, I have\nundertaken to write his life; since my fortunes will not give me leave\nto make a more sumptuous monument, I will perform those rites to his\nsacred ashes, which a small, perhaps, but a liberal wit can afford. But\nI rove. Where this true love is wanting, there can be no firm peace,\nfriendship from teeth outward, counterfeit, or for some by-respects, so\nlong dissembled, till they have satisfied their own ends, which, upon\nevery small occasion, breaks out into enmity, open war, defiance,\nheart-burnings, whispering, calumnies, contentions, and all manner of\nbitter melancholy discontents. And those men which have no other object\nof their love, than greatness, wealth, authority, &c., are rather\nfeared than beloved; nec amant quemquam, nec amantur ab ullo: and\nhowsoever borne with for a time, yet for their tyranny and oppression,\ngriping, covetousness, currish hardness, folly, intemperance,\nimprudence, and such like vices, they are generally odious, abhorred of\nall, both God and men.\nNon uxor salvum te vult, non filius, omnes\nVicini oderunt,\u2014\u2014\u2014\n\nwife and children, friends, neighbours, all the world forsakes them,\nwould feign be rid of them, and are compelled many times to lay violent\nhands on them, or else God's judgments overtake them: instead of\ngraces, come furies. So when fair [4583]Abigail, a woman of singular\nwisdom, was acceptable to David, Nabal was churlish and\nevil-conditioned; and therefore [4584]Mordecai was received, when Haman\nwas executed, Haman the favourite, that had his seat above the other\nprinces, to whom all the king's servants that stood in the gates, bowed\ntheir knees and reverenced. Though they flourished many times, such\nhypocrites, such temporising foxes, and blear the world's eyes by\nflattery, bribery, dissembling their natures, or other men's weakness,\nthat cannot so apprehend their tricks, yet in the end they will be\ndiscerned, and precipitated in a moment: surely, saith David, thou hast\nset them in slippery places, Psal. xxxvii. 5. as so many Sejani, they\nwill come down to the Gemonian scales; and as Eusebius in [4585]\nAmmianus, that was in such authority, ad jubendum Imperatorem, be cast\ndown headlong on a sudden. Or put case they escape, and rest unmasked\nto their lives' end, yet after their death their memory stinks as a\nsnuff of a candle put out, and those that durst not so much as mutter\nagainst them in their lives, will prosecute their name with satires,\nlibels, and bitter imprecations, they shall male audire in all\nsucceeding ages, and be odious to the world's end.\n\nMEMB. III.\n\n_Charity composed of all three Kinds, Pleasant, Profitable, Honest_.\n\nBesides this love that comes from profit, pleasant, honest (for one\ngood turn asks another in equity), that which proceeds from the law of\nnature, or from discipline and philosophy, there is yet another love\ncompounded of all these three, which is charity, and includes piety,\ndilection, benevolence, friendship, even all those virtuous habits; for\nlove is the circle equant of all other affections, of which Aristotle\ndilates at large in his Ethics, and is commanded by God, which no man\ncan well perform, but he that is a Christian, and a true regenerate\nman; this is,[4586]To love God above all, and our neighbour as ourself;\nfor this love is lychnus accendens et accensus, a communicating light,\napt to illuminate itself as well as others. All other objects are fair,\nand very beautiful, I confess; kindred, alliance, friendship, the love\nthat we owe to our country, nature, wealth, pleasure, honour, and such\nmoral respects, &c., of which read [4587]copious Aristotle in his\nmorals; a man is beloved of a man, in that he is a man; but all these\nare far more eminent and great, when they shall proceed from a\nsanctified spirit, that hath a true touch of religion, and a reference\nto God. Nature binds all creatures to love their young ones; a hen to\npreserve her brood will run upon a lion, a hind will fight with a bull,\na sow with a bear, a silly sheep with a fox. So the same nature urgeth\na man to love his parents, ([4588]dii me pater omnes oderint, ni te\nmagis quam oculos amem meos!) and this love cannot be dissolved, as\nTully holds, [4589]without detestable offence: but much more God's\ncommandment, which enjoins a filial love, and an obedience in this\nkind. [4590]The love of brethren is great, and like an arch of stones,\nwhere if one be displaced, all comes down, no love so forcible and\nstrong, honest, to the combination of which, nature, fortune, virtue,\nhappily concur; yet this love comes short of it. [4591]Dulce et decorum\npro patria mori, [4592]it cannot be expressed, what a deal of charity\nthat one name of country contains. Amor laudis et patriae pro stipendio\nest; the Decii did se devovere, Horatii, Curii, Scaevola, Regulus,\nCodrus, sacrifice themselves for their country's peace and good.\n[4593]Una dies Fabios ad bellum miserat omnes,\nAd bellum missos perdidit una dies.\n\nOne day the Fabii stoutly warred,\nOne day the Fabii were destroyed.\n\nFifty thousand Englishmen lost their lives willingly near Battle Abbey,\nin defence of their country. [4594]P. Aemilius l. 6. speaks of six\nsenators of Calais, that came with halters in their hands to the king\nof England, to die for the rest. This love makes so many writers take\nsuch pains, so many historiographers, physicians, &c., or at least, as\nthey pretend, for common safety, and their country's benefit.\n[4595]Sanctum nomen amiciticae, sociorum communio sacra; friendship is\na holy name, and a sacred communion of friends. [4596]As the sun is in\nthe firmament, so is friendship in the world, a most divine and\nheavenly band. As nuptial love makes, this perfects mankind, and is to\nbe preferred (if you will stand to the judgment of [4597]Cornelius\nNepos) before affinity or consanguinity; plus in amiciticia valet\nsimilitudo morum, quam affinitas, &c., the cords of love bind faster\nthan any other wreath whatsoever. Take this away, and take all\npleasure, joy, comfort, happiness, and true content out of the world;\n'tis the greatest tie, the surest indenture, strongest band, and, as\nour modern Maro decides it, is much to be preferred before the rest.\n\n[4598]Hard is the doubt, and difficult to deem,\nWhen all three kinds of love together meet;\nAnd do dispart the heart with power extreme,\nWhether shall weigh the balance down; to wit,\nThe dear affection unto kindred sweet,\nOr raging fire of love to women kind,\nOr zeal of friends, combin'd by virtues meet;\nBut of them all the band of virtuous mind,\nMethinks the gentle heart should most assured bind.\n\nFor natural affection soon doth cease,\nAnd quenched is with Cupid's greater flame;\nBut faithful friendship doth them both suppress,\nAnd them with mastering discipline doth tame,\nThrough thoughts aspiring to eternal fame.\nFor as the soul doth rule the earthly mass,\nAnd all the service of the body frame,\nSo love of soul doth love of body pass,\nNo less than perfect gold surmounts the meanest brass.\n\n[4599]A faithful friend is better than [4600]gold, a medicine of\nmisery, [4601]an only possession; yet this love of friends, nuptial,\nheroical, profitable, pleasant, honest, all three loves put together,\nare little worth, if they proceed not from a true Christian illuminated\nsoul, if it be not done in ordine ad Deum for God's sake. Though I had\nthe gift of prophecy, spake with tongues of men and angels, though I\nfeed the poor with all my goods, give my body to be burned, and have\nnot this love, it profiteth me nothing, 1 Cor. xiii. 1, 3. 'tis\nsplendidum peccatum, without charity. This is an all-apprehending love,\na deifying love, a refined, pure, divine love, the quintessence of all\nlove, the true philosopher's stone, Non potest enim, as [4602]Austin\ninfers, veraciter amicus esse hominis, nisi fuerit ipsius primitus\nveritatis, He is no true friend that loves not God's truth. And\ntherefore this is true love indeed, the cause of all good to mortal\nmen, that reconciles all creatures, and glues them together in\nperpetual amity and firm league; and can no more abide bitterness,\nhate, malice, than fair and foul weather, light and darkness, sterility\nand plenty may be together; as the sun in the firmament (I say), so is\nlove in the world; and for this cause 'tis love without an addition,\nlove \u03ba\u03b1\u03c4' \u1f10\u03be\u03bf\u03c7\u1f74\u03bd, love of God, and love of men. [4603]The love of God\nbegets the love of man; and by this love of our neighbour, the love of\nGod is nourished and increased. By this happy union of love, [4604]all\nwell-governed families and cities are combined, the heavens annexed,\nand divine souls complicated, the world itself composed, and all that\nis in it conjoined in God, and reduced to one. [4605]This love causeth\ntrue and absolute virtues, the life, spirit, and root of every virtuous\naction, it finisheth prosperity, easeth adversity, corrects all natural\nencumbrances, inconveniences, sustained by faith and hope, which with\nthis our love make an indissoluble twist, a Gordian knot, an\nequilateral triangle, and yet the greatest of them is love, 1 Cor.\nxiii. 13, [4606]which inflames our souls with a divine heat, and being\nso inflamed, purged, and so purgeth, elevates to God, makes an\natonement, and reconciles us unto him. [4607] That other love infects\nthe soul of man, this cleanseth; that depresses, this rears; that\ncauseth cares and troubles, this quietness of mind; this informs, that\ndeforms our life; that leads to repentance, this to heaven. For if once\nwe be truly linked and touched with this charity, we shall love God\nabove all, our neighbour as ourself, as we are enjoined, Mark xii. 31.\nMatt. xix. 19. perform those duties and exercises, even all the\noperations of a good Christian.\nThis love suffereth long, it is bountiful, envieth not, boasteth not\nitself, is not puffed up, it deceiveth not, it seeketh not his own\nthings, is not provoked to anger, it thinketh not evil, it rejoiceth\nnot in iniquity, but in truth. It suffereth all things, believeth all\nthings, hopeth all things, 1 Cor. xiii. 4, 5, 6, 7; it covereth all\ntrespasses, Prov, x. 12; a multitude of sins, 1 Pet. 4, as our Saviour\ntold the woman in the Gospel, that washed his feet, many sins were\nforgiven her, for she loved much, Luke vii. 47; it will defend the\nfatherless and the widow, Isa. i. 17; will seek no revenge, or be\nmindful of wrong, Levit. xix. 18; will bring home his brother's ox if\nhe go astray, as it is commanded, Deut. xxii. 1; will resist evil, give\nto him that asketh, and not turn from him that borroweth, bless them\nthat curse him, love his enemy, Matt. v; bear his brother's burthen,\nGal. vi. 7. He that so loves will be hospitable, and distribute to the\nnecessities of the saints; he will, if it be possible, have peace with\nall men, feed his enemy if he be hungry, if he be athirst give him\ndrink; he will perform those seven works of mercy, he will make himself\nequal to them of the lower sort, rejoice with them that rejoice, weep\nwith them that weep, Rom. xii; he will speak truth to his neighbour, be\ncourteous and tender-hearted, forgiving others for Christ's sake, as\nGod forgave him, Eph. iv. 32; he will be like minded, Phil. ii. 2. Of\none judgment; be humble, meek, long-suffering, Colos. iii. Forbear,\nforget and forgive, xii. 13. 23. and what he doth shall be heartily\ndone to God, and not to men. Be pitiful and courteous, 1 Pet. iii. Seek\npeace and follow it. He will love his brother, not in word and tongue,\nbut in deed and truth, John iii. 18. and he that loves God, Christ will\nlove him that is begotten of him, John v. 1, &c. Thus should we\nwillingly do, if we had a true touch of this charity, of this divine\nlove, if we could perform this which we are enjoined, forget and\nforgive, and compose ourselves to those Christian laws of love.\n[4608]O felix hominum genus,\nSi vestros animos amor\nQuo coelum regitur regat!\n\nAngelical souls, how blessed, how happy should we be, so loving, how\nmight we triumph over the devil, and have another heaven upon earth!\nBut this we cannot do; and which is the cause of all our woes,\nmiseries, discontent, melancholy, [4609]want of this charity. We do\ninvicem angariare, contemn, consult, vex, torture, molest, and hold one\nanother's noses to the grindstone hard, provoke, rail, scoff,\ncalumniate, challenge, hate, abuse (hard-hearted, implacable,\nmalicious, peevish, inexorable as we are), to satisfy our lust or\nprivate spleen, for [4610]toys, trifles, and impertinent occasions,\nspend ourselves, goods, friends, fortunes, to be revenged on our\nadversary, to ruin him and his. 'Tis all our study, practice, and\nbusiness how to plot mischief, mine, countermine, defend and offend,\nward ourselves, injure others, hurt all; as if we were born to do\nmischief, and that with such eagerness and bitterness, with such\nrancour, malice, rage, and fury, we prosecute our intended designs,\nthat neither affinity or consanguinity, love or fear of God or men can\ncontain us: no satisfaction, no composition will be accepted, no\noffices will serve, no submission; though he shall upon his knees, as\nSarpedon did to Glaucus in Homer, acknowledging his error, yield\nhimself with tears in his eyes, beg his pardon, we will not relent,\nforgive, or forget, till we have confounded him and his, made dice of\nhis bones, as they say, see him rot in prison, banish his friends,\nfollowers, et omne invisum genus, rooted him out and all his posterity.\nMonsters of men as we are, dogs, wolves, [4611]tigers, fiends,\nincarnate devils, we do not only contend, oppress, and tyrannise\nourselves, but as so many firebrands, we set on, and animate others:\nour whole life is a perpetual combat, a conflict, a set battle, a\nsnarling fit. Eris dea is settled in our tents, [4612]Omnia de lite,\nopposing wit to wit, wealth to wealth, strength to strength, fortunes\nto fortunes, friends to friends, as at a sea-fight, we turn our\nbroadsides, or two millstones with continual attrition, we fire\nourselves, or break another's backs, and both are ruined and consumed\nin the end. Miserable wretches, to fat and enrich ourselves, we care\nnot how we get it, Quocunque modo rem; how many thousands we undo, whom\nwe oppress, by whose ruin and downfall we arise, whom we injure,\nfatherless children, widows, common societies, to satisfy our own\nprivate lust. Though we have myriads, abundance of wealth and treasure,\n(pitiless, merciless, remorseless, and uncharitable in the highest\ndegree), and our poor brother in need, sickness, in great extremity,\nand now ready to be starved for want of food, we had rather, as the fox\ntold the ape, his tail should sweep the ground still, than cover his\nbuttocks; rather spend it idly, consume it with dogs, hawks, hounds,\nunnecessary buildings, in riotous apparel, ingurgitate, or let it be\nlost, than he should have part of it; [4613]rather take from him that\nlittle which he hath, than relieve him.\nLike the dog in the manger, we neither use it ourselves, let others\nmake use of or enjoy it; part with nothing while we live: for want of\ndisposing our household, and setting things in order, set all the world\ntogether by the ears after our death. Poor Lazarus lies howling at his\ngates for a few crumbs, he only seeks chippings, offals; let him roar\nand howl, famish, and eat his own flesh, he respects him not. A poor\ndecayed kinsman of his sets upon him by the way in all his jollity, and\nruns begging bareheaded by him, conjuring by those former bonds of\nfriendship, alliance, consanguinity, &c., uncle, cousin, brother,\nfather,\n\u2014\u2014\u2014Per ego has lachrymas, dextramque tuam te,\nSi quidquam de te merui, fuit aut tibi quidquam\nDulce meum, misere mei.\n\nShow some pity for Christ's sake, pity a sick man, an old man, &c., he\ncares not, ride on: pretend sickness, inevitable loss of limbs, goods,\nplead suretyship, or shipwreck, fires, common calamities, show thy\nwants and imperfections,\nEt si per sanctum juratus dicat Osyrim,\nCredite, non ludo, crudeles tollite claudum.\n\nSwear, protest, take God and all his angels to witness, quaere\nperegrinum, thou art a counterfeit crank, a cheater, he is not touched\nwith it, pauper ubique jacet, ride on, he takes no notice of it. Put up\na supplication to him in the name of a thousand orphans, a hospital, a\nspittle, a prison, as he goes by, they cry out to him for aid, ride on,\nsurdo narras, he cares not, let them eat stones, devour themselves with\nvermin, rot in their own dung, he cares not. Show him a decayed haven,\na bridge, a school, a fortification, etc., or some public work, ride\non; good your worship, your honour, for God's sake, your country's\nsake, ride on. But show him a roll wherein his name shall be registered\nin golden letters, and commended to all posterity, his arms set up,\nwith his devices to be seen, then peradventure he will stay and\ncontribute; or if thou canst thunder upon him, as Papists do, with\nsatisfactory and meritorious works, or persuade him by this means he\nshall save his soul out of hell, and free it from purgatory (if he be\nof any religion), then in all likelihood he will listen and stay; or\nthat he have no children, no near kinsman, heir, he cares for, at\nleast, or cannot well tell otherwise how or where to bestow his\npossessions (for carry them with him he cannot), it may be then he will\nbuild some school or hospital in his life, or be induced to give\nliberally to pious uses after his death. For I dare boldly say,\nvainglory, that opinion of merit, and this enforced necessity, when\nthey know not otherwise how to leave, or what better to do with them,\nis the main cause of most of our good works. I will not urge this to\nderogate from any man's charitable devotion, or bounty in this kind, to\ncensure any good work; no doubt there be many sanctified, heroical, and\nworthy-minded men, that in true zeal, and for virtue's sake (divine\nspirits), that out of commiseration and pity extend their liberality,\nand as much as in them lies do good to all men, clothe the naked, feed\nthe hungry, comfort the sick and needy, relieve all, forget and forgive\ninjuries, as true charity requires; yet most part there is simulatum\nquid, a deal of hypocrisy in this kind, much default and defect.\n[4614]Cosmo de Medici, that rich citizen of Florence, ingeniously\nconfessed to a near friend of his, that would know of him why he built\nso many public and magnificent palaces, and bestowed so liberally on\nscholars, not that he loved learning more than others, but to\n[4615]eternise his own name, to be immortal by the benefit of scholars;\nfor when his friends were dead, walls decayed, and all inscriptions\ngone, books would remain to the world's end. The lantern in\n[4616]Athens was built by Zenocles, the theatre by Pericles, the famous\nport Pyraeum by Musicles, Pallas Palladium by Phidias, the Pantheon by\nCallicratidas; but these brave monuments are decayed all, and ruined\nlong since, their builders' names alone flourish by meditation of\nwriters. And as [4617]he said of that Marian oak, now cut down and\ndead, nullius Agricolae manu vulta stirps tam diuturna, quam quae\npoetae, versu seminari potest, no plant can grow so long as that which\nis ingenio sata, set and manured by those ever-living wits. [4618]Allon\nBackuth, that weeping oak, under which Deborah, Rebecca's nurse, died,\nand was buried, may not survive the memory of such everlasting\nmonuments. Vainglory and emulation (as to most men) was the cause\nefficient, and to be a trumpeter of his own fame, Cosmo's sole intent\nso to do good, that all the world might take notice of it. Such for the\nmost part is the charity of our times, such our benefactors, Mecaenates\nand patrons. Show me amongst so many myriads, a truly devout, a right,\nhonest, upright, meek, humble, a patient, innocuous, innocent, a\nmerciful, a loving, a charitable man! [4619]Probus quis nobiscum vivit?\nShow me a Caleb or a Joshua! Dic mihi Musa virum\u2014show a virtuous woman,\na constant wife, a good neighbour, a trusty servant, an obedient child,\na true friend, &c. Crows in Africa are not so scant. He that shall\nexamine this [4620]iron age wherein we live, where love is cold, et jam\nterras Astrea reliquit, justice fled with her assistants, virtue\nexpelled,\n[4621]\u2014\u2014\u2014Justitiae soror,\nIncorrupta fides, nudaque veritas,\u2014\u2014\u2014\n\nall goodness gone, where vice abounds, the devil is loose, and see one\nman vilify and insult over his brother, as if he were an innocent, or a\nblock, oppress, tyrannise, prey upon, torture him, vex, gall, torment\nand crucify him, starve him, where is charity? He that shall see men\n[4622]swear and forswear, lie and bear false witness, to advantage\nthemselves, prejudice others, hazard goods, lives, fortunes, credit,\nall, to be revenged on their enemies, men so unspeakable in their\nlusts, unnatural in malice, such bloody designments, Italian\nblaspheming, Spanish renouncing, &c., may well ask where is charity? He\nthat shall observe so many lawsuits, such endless contentions, such\nplotting, undermining, so much money spent with such eagerness and\nfury, every man for himself, his own ends, the devil for all: so many\ndistressed souls, such lamentable complaints, so many factions,\nconspiracies, seditions, oppressions, abuses, injuries, such grudging,\nrepining, discontent, so much emulation, envy, so many brawls,\nquarrels, monomachies, &c., may well require what is become of charity?\nwhen we see and read of such cruel wars, tumults, uproars, bloody\nbattles, so many [4623]men slain, so many cities ruinated, &c. (for\nwhat else is the subject of all our stones almost, but bills, bows, and\nguns!) so many murders and massacres, &c., where is charity? Or see men\nwholly devote to God, churchmen, professed divines, holy men, [4624]to\nmake the trumpet of the gospel the trumpet of war, a company of\nhell-born Jesuits, and fiery-spirited friars, facem praeferre to all\nseditions: as so many firebrands set all the world by the ears (I say\nnothing of their contentious and railing books, whole ages spent in\nwriting one against another, and that with such virulency and\nbitterness, Bionaeis sermonibus et sale nigro), and by their bloody\ninquisitions, that in thirty years, Bale saith, consumed 39 princes,\n148 earls, 235 barons, 14,755 commons; worse than those ten\npersecutions, may justly doubt where is charity? Obsecro vos quales hi\ndemum Christiani! Are these Christians? I beseech you tell me: he that\nshall observe and see these things, may say to them as Cato to Caesar,\ncredo quae de inferis dicuntur falsa existimas, sure I think thou art\nof opinion there is neither heaven nor hell. Let them pretend religion,\nzeal, make what shows they will, give alms, peace-makers, frequent\nsermons, if we may guess at the tree by the fruit, they are no better\nthan hypocrites, epicures, atheists, with the [4625]fool in their\nhearts they say there is no God. 'Tis no marvel then if being so\nuncharitable, hard-hearted as we are, we have so frequent and so many\ndiscontents, such melancholy fits, so many bitter pangs, mutual\ndiscords, all in a combustion, often complaints, so common grievances,\ngeneral mischiefs, si tantae in terris tragoediae, quibus labefactatur\net misere laceratur humanum genus, so many pestilences, wars, uproars,\nlosses, deluges, fires, inundations, God's vengeance and all the\nplagues of Egypt, come upon us, since we are so currish one towards\nanother, so respectless of God, and our neighbours, and by our crying\nsins pull these miseries upon our own heads. Nay more, 'tis justly to\nbe feared, which [4626]Josephus once said of his countrymen Jews, if\nthe Romans had not come when they did to sack their city, surely it had\nbeen swallowed up with some earthquake, deluge, or fired from heaven as\nSodom and Gomorrah: their desperate malice, wickedness and peevishness\nwas such. 'Tis to be suspected, if we continue these wretched ways, we\nmay look for the like heavy visitations to come upon us. If we had any\nsense or feeling of these things, surely we should not go on as we do,\nin such irregular courses, practise all manner of impieties; our whole\ncarriage would not be so averse from God. If a man would but consider,\nwhen he is in the midst and full career of such prodigious and\nuncharitable actions, how displeasing they are in God's sight, how\nnoxious to himself, as Solomon told Joab, 1 Kings, ii. The Lord shall\nbring this blood upon their heads. Prov. i. 27, sudden desolation and\ndestruction shall come like a whirlwind upon them: affliction, anguish,\nthe reward of his hand shall be given him, Isa. iii. 11, &c., they\nshall fall into the pit they have digged for others, and when they are\nscraping, tyrannising, getting, wallowing in their wealth, this night,\nO fool, I will take away thy soul, what a severe account they must\nmake; and how [4627]gracious on the other side a charitable man is in\nGod's eyes, haurit sibi gratiam. Matt. v. 7, Blessed are the merciful,\nfor they shall obtain mercy: he that lendeth to the poor, gives to God,\nand how it shall be restored to them again; how by their patience and\nlong-suffering they shall heap coals on their enemies' heads, Rom. xii.\nand he that followeth after righteousness and mercy, shall find\nrighteousness and glory; surely they would check their desires, curb in\ntheir unnatural, inordinate affections, agree amongst themselves,\nabstain from doing evil, amend their lives, and learn to do well.\nBehold how comely and good a thing it is for brethren to live together\nin [4628]union: it is like the precious ointment, &c. How odious to\ncontend one with the other! [4629] Miseriquid luctatiunculis hisce\nvolumus? ecce mors supra caput est, et supremum illud tribunal, ubi et\ndicta et facta nostra examinanda sunt: Sapiamus! Why do we contend and\nvex one another? behold death is over our heads, and we must shortly\ngive an account of all our uncharitable words and actions: think upon\nit: and be wise.\n\n\nSECT. II. MEMB. I.\n\nSUBSECT. I.\u2014_Heroical love causeth Melancholy. His Pedigree, Power, and\nExtent_.\n\nIn the preceding section mention was made, amongst other pleasant\nobjects, of this comeliness and beauty which proceeds from women, that\ncauseth heroical, or love-melancholy, is more eminent above the rest,\nand properly called love. The part affected in men is the liver, and\ntherefore called heroical, because commonly gallants. Noblemen, and the\nmost generous spirits are possessed with it. His power and extent is\nvery large, [4630] and in that twofold division of love, \u03c6\u03b9\u03bb\u03b5\u1fd6\u03bd and\n\u1f10\u03c1\u1fb6\u03bd [4631]those two veneries which Plato and some other make mention\nof it is most eminent, and \u03ba\u03b1\u03c4' \u1f10\u03be\u03bf\u03c7\u1f74\u03bd called Venus, as I have said, or\nlove itself. Which although it be denominated from men, and most\nevident in them, yet it extends and shows itself in vegetal and\nsensible creatures, those incorporeal substances (as shall be\nspecified), and hath a large dominion of sovereignty over them. His\npedigree is very ancient, derived from the beginning of the world, as\n[4632]Phaedrus contends, and his [4633] parentage of such antiquity,\nthat no poet could ever find it out. Hesiod makes [4634]Terra and Chaos\nto be Love's parents, before the Gods were born: Ante deos omnes primum\ngeneravit amorem. Some think it is the self-same fire Prometheus\nfetched from heaven. Plutarch amator. libello, will have Love to be the\nson of Iris and Favonius; but Socrates in that pleasant dialogue of\nPlato, when it came to his turn to speak of love, (of which subject\nAgatho the rhetorician, magniloquus Agatho, that chanter Agatho, had\nnewly given occasion) in a poetical strain, telleth this tale: when\nVenus was born, all the gods were invited to a banquet, and amongst the\nrest, [4635]Porus the god of bounty and wealth; Penia or Poverty came a\nbegging to the door; Porus well whittled with nectar (for there was no\nwine in those days) walking in Jupiter's garden, in a bower met with\nPenia, and in his drink got her with child, of whom was born Love; and\nbecause he was begotten on Venus's birthday, Venus still attends upon\nhim. The moral of this is in [4636]Ficinus. Another tale is there\nborrowed out of Aristophanes: [4637]in the beginning of the world, men\nhad four arms and four feet, but for their pride, because they compared\nthemselves with the gods, were parted into halves, and now peradventure\nby love they hope to be united again and made one. Otherwise thus,\n[4638]Vulcan met two lovers, and bid them ask what they would and they\nshould have it; but they made answer, O Vulcane faber Deorum, &c. O\nVulcan the gods' great smith, we beseech thee to work us anew in thy\nfurnace, and of two make us one; which he presently did, and ever since\ntrue lovers are either all one, or else desire to be united. Many such\ntales you shall find in Leon Hebreus, dial. 3. and their moral to them.\nThe reason why Love was still painted young, (as Phornutus [4639]and\nothers will) [4640]is because young men are most apt to love; soft,\nfair, and fat, because such folks are soonest taken: naked, because all\ntrue affection is simple and open: he smiles, because merry and given\nto delights: hath a quiver, to show his power, none can escape: is\nblind, because he sees not where he strikes, whom he hits, &c. His\npower and sovereignty is expressed by the [4641]poets, in that he is\nheld to be a god, and a great commanding god, above Jupiter himself;\nMagnus Daemon, as Plato calls him, the strongest and merriest of all\nthe gods according to Alcinous and [4642]Athenaeus. Amor virorum rex,\namor rex et deum, as Euripides, the god of gods and governor of men;\nfor we must all do homage to him, keep a holiday for his deity, adore\nin his temples, worship his image, (numen enim hoc non est nudum nomen)\nand sacrifice to his altar, that conquers all, and rules all:\n[4643]Mallem cum icone, cervo et apro Aeolico,\nCum Anteo et Stymphalicis avibus luctari\nQuam cum amore\u2014\u2014\u2014\n\nI had rather contend with bulls, lions, bears, and giants, than with\nLove; he is so powerful, enforceth [4644]all to pay tribute to him,\ndomineers over all, and can make mad and sober whom he list; insomuch\nthat Caecilius in Tully's Tusculans, holds him to be no better than a\nfool or an idiot, that doth not acknowledge Love to be a great god.\n[4645]Cui in manu sit quem esse dementem velit,\nQuem sapere, quam in morbum injici, &c.\n\nThat can make sick, and cure whom he list. Homer and Stesichorus were\nboth made blind, if you will believe [4646]Leon Hebreus, for speaking\nagainst his godhead: and though Aristophanes degrade him, and say that\nhe was [4647]scornfully rejected from the council of the gods, had his\nwings clipped besides, that he might come no more amongst them, and to\nhis farther disgrace banished heaven for ever, and confined to dwell on\nearth, yet he is of that [4648]power, majesty, omnipotency, and\ndominion, that no creature can withstand him.\n[4649]Imperat Cupido etiam diis pro arbitrio,\nEt ipsum arcere ne armipotens potest Jupiter.\n\nHe is more than quarter-master with the gods,\n[4650]\u2014\u2014\u2014Tenet\nThetide aequor, umbras Aeaco, coelum Jove:\n\nand hath not so much possession as dominion. Jupiter himself was turned\ninto a satyr, shepherd, a bull, a swan, a golden shower, and what not,\nfor love; that as [4651]Lucian's Juno right well objected to him, ludus\namoris tu es, thou art Cupid's whirligig: how did he insult over all\nthe other gods, Mars, Neptune, Pan, Mercury, Bacchus, and the rest?\n[4652] Lucian brings in Jupiter complaining of Cupid that he could not\nbe quiet for him; and the moon lamenting that she was so impotently\nbesotted on Endymion, even Venus herself confessing as much, how rudely\nand in what sort her own son Cupid had used her being his [4653]mother,\nnow drawing her to Mount Ida, for the love of that Trojan Anchises, now\nto Libanus for that Assyrian youth's sake. And although she threatened\nto break his bow and arrows, to clip his wings, [4654]and whipped him\nbesides on the bare buttocks with her pantofle, yet all would not\nserve, he was too headstrong and unruly. That monster-conquering\nHercules was tamed by him:\nQuem non mille ferae, quem non Sthenelejus hostis,\nNec potuit Juno vincere, vicit amor.\n\nWhom neither beasts nor enemies could tame,\nNor Juno's might subdue, Love quell'd the same.\n\nYour bravest soldiers and most generous spirits are enervated with it,\n[4655]ubi mulieribus blanditiis permittunt se, et inquinantur\namplexibus. Apollo, that took upon him to cure all diseases,\n[4656]could not help himself of this; and therefore [4657]Socrates\ncalls Love a tyrant, and brings him triumphing in a chariot, whom\nPetrarch imitates in his triumph of Love, and Fracastorius, in an\nelegant poem expresseth at large, Cupid riding, Mars and Apollo\nfollowing his chariot, Psyche weeping, &c.\nIn vegetal creatures what sovereignty love hath, by many pregnant\nproofs and familiar examples may be proved, especially of palm-trees,\nwhich are both he and she, and express not a sympathy but a\nlove-passion, and by many observations have been confirmed.\n[4658]Vivunt in venerem frondes, omnisque vicissim\nFelix arbor amat, nutant et mutua palmae\nFoedera, populeo suspirat populus ictu,\nEt platano platanus, alnoque assibilat alnus.\n\nConstantine de Agric. lib. 10. cap. 4. gives an instance out of\nFlorentius his Georgics, of a palm-tree that loved most fervently,\n[4659] and would not be comforted until such time her love applied\nherself unto her; you might see the two trees bend, and of their own\naccords stretch out their boughs to embrace and kiss each other: they\nwill give manifest signs of mutual love. Ammianus Marcellinus, lib. 24,\nreports that they marry one another, and fall in love if they grow in\nsight; and when the wind brings the smell to them, they are\nmarvellously affected. Philostratus in Imaginibus, observes as much,\nand Galen lib. 6. de locis affectis, cap. 5. they will be sick for\nlove; ready to die and pine away, which the husbandmen perceiving,\nsaith [4660]Constantine, stroke many palms that grow together, and so\nstroking again the palm that is enamoured, they carry kisses from the\none to the other: or tying the leaves and branches of the one to the\nstem of the other, will make them both flourish and prosper a great\ndeal better: [4661]which are enamoured, they can perceive by the\nbending of boughs, and inclination of their bodies. If any man think\nthis which I say to be a tale, let him read that story of two\npalm-trees in Italy, the male growing at Brundusium, the female at\nOtranto (related by Jovianus Pontanus in an excellent poem, sometimes\ntutor to Alphonsus junior, King of Naples, his secretary of state, and\na great philosopher) which were barren, and so continued a long time,\ntill they came to see one another growing up higher, though many\nstadiums asunder. Pierius in his Hieroglyphics, and Melchior\nGuilandinus, Mem. 3. tract. de papyro, cites this story of Pontanus for\na truth. See more in Salmuth Comment. in Pancirol. de Nova repert. Tit.\n1. de novo orbe Mizaldus Arcanorum lib. 2. Sand's Voyages, lib. 2. fol.\n103. &c.\nIf such fury be in vegetals, what shall we think of sensible creatures,\nhow much more violent and apparent shall it be in them!\n[4662]Omne adeo genus in terris hominumque ferarum,\nEt genus aequoreum, pecudes, pictaeque volucres\nIn furias ignemque ruunt; amor omnibus idem.\n\n\nAll kind of creatures in the earth,\nAnd fishes of the sea,\n\nAnd painted birds do rage alike;\nThis love bears equal sway.\n\n\n[4663]Hic Deus et terras et maria alta domat.\n\nCommon experience and our sense will inform us how violently brute\nbeasts are carried away with this passion, horses above the rest,\u2014furor\nest insignis equarum. [4664]Cupid in Lucian bids Venus his mother be of\ngood cheer, for he was now familiar with lions, and oftentimes did get\non their backs, hold them by the mane, and ride them about like horses,\nand they would fawn upon him with their tails. Bulls, bears, and boars\nare so furious in this kind they kill one another: but especially\ncocks, [4665] lions, and harts, which are so fierce that you may hear\nthem fight half a mile off, saith [4666]Turberville, and many times\nkill each other, or compel them to abandon the rut, that they may\nremain masters in their places; and when one hath driven his co-rival\naway, he raiseth his nose up into the air, and looks aloft, as though\nhe gave thanks to nature, which affords him such great delight. How\nbirds are affected in this kind, appears out of Aristotle, he will have\nthem to sing ob futuram venerem for joy or in hope of their venery\nwhich is to come.\n[4667]Aeeriae primum volucres te Diva tuumque\nsignificant initum, perculsae corda tua vi.\n\nFishes pine away for love and wax lean, if [4668]Gomesius's authority\nmay be taken, and are rampant too, some of them: Peter Gellius, lib.\n10. de hist, animal. tells wonders of a triton in Epirus: there was a\nwell not far from the shore, where the country wenches fetched water,\nthey, [4669]tritons, stupri causa would set upon them and carry them to\nthe sea, and there drown them, if they would not yield; so love\ntyranniseth in dumb creatures. Yet this is natural for one beast to\ndote upon another of the same kind; but what strange fury is that, when\na beast shall dote upon a man? Saxo Grammaticus, lib. 10. Dan. hist.\nhath a story of a bear that loved a woman, kept her in his den a long\ntime and begot a son of her, out of whose loins proceeded many northern\nkings: this is the original belike of that common tale of Valentine and\nOrson: Aelian, Pliny, Peter Gillius, are full of such relations. A\npeacock in Lucadia loved a maid, and when she died, the peacock pined.\n[4670]A dolphin loved a boy called Hernias, and when he died, the fish\ncame on land, and so perished. The like adds Gellius, lib. 10. cap. 22.\nout of Appion, Aegypt. lib. 15. a dolphin at Puteoli loved a child,\nwould come often to him, let him get on his back, and carry him about,\n[4671]and when by sickness the child was taken away, the dolphin died.\n[4672]Every book is full (saith Busbequius, the emperor's orator with\nthe Grand Signior, not long since, ep. 3. legat. Turc.), and yields\nsuch instances, to believe which I was always afraid lest I should be\nthought to give credit to fables, until I saw a lynx which I had from\nAssyria, so affected towards one of my men, that it cannot be denied\nbut that he was in love with him. When my man was present, the beast\nwould use many notable enticements and pleasant motions, and when he\nwas going, hold him back, and look after him when he was gone, very sad\nin his absence, but most jocund when he returned: and when my man went\nfrom me, the beast expressed his love with continual sickness, and\nafter he had pined away some few days, died. Such another story he hath\nof a crane of Majorca, that loved a Spaniard, that would walk any way\nwith him, and in his absence seek about for him, make a noise that he\nmight hear her, and knock at his door, [4673]and when he took his last\nfarewell, famished herself. Such pretty pranks can love play with\nbirds, fishes, beasts:\n([4674]Coelestis aestheris, ponti, terrae claves habet Venus,\nSolaque istorum omnium imperium obtinet.)\n\nand if all be certain that is credibly reported, with the spirits of\nthe air, and devils of hell themselves, who are as much enamoured and\ndote (if I may use that word) as any other creatures whatsoever. For if\nthose stories be true that are written of incubus and succubus, of\nnymphs, lascivious fauns, satyrs, and those heathen gods which were\ndevils, those lascivious Telchines, of whom the Platonists tell so many\nfables; or those familiar meetings in our days, and company of witches\nand devils, there is some probability for it. I know that Biarmannus,\nWierus, lib. 1. cap. 19. et 24. and some others stoutly deny it, that\nthe devil hath any carnal copulation with women, that the devil takes\nno pleasure in such facts, they be mere fantasies, all such relations\nof incubi, succubi, lies and tales; but Austin, lib. 15. de civit. Dei.\ndoth acknowledge it: Erastus de Lamiis, Jacobus Sprenger and his\ncolleagues, &c. [4675] Zanchius, cap. 16. lib. 4. de oper. Dei.\nDandinus, in Arist. de Anima, lib. 2. text. 29. com. 30. Bodin, lib. 2.\ncap. 7. and Paracelsus, a great champion of this tenet amongst the\nrest, which give sundry peculiar instances, by many testimonies,\nproofs, and confessions evince it. Hector Boethius, in his Scottish\nhistory, hath three or four such examples, which Cardan confirms out of\nhim, lib. 16. cap. 43. of such as have had familiar company many years\nwith them, and that in the habit of men and women Philostratus in his\nfourth book de vita Apollonii, hath a memorable instance in this kind,\nwhich I may not omit, of one Menippus Lycius, a young man twenty-five\nyears of age, that going between Cenchreas and Corinth, met such a\nphantasm in the habit of a fair gentlewoman, which taking him by the\nhand, carried him home to her house in the suburbs of Corinth, and told\nhim she was a Phoenician by birth, and if he would tarry with her,\n[4676]he should hear her sing and play, and drink such wine as never\nany drank, and no man should molest him; but she being fair and lovely\nwould live and die with him, that was fair and lovely to behold. The\nyoung man a philosopher, otherwise staid and discreet, able to moderate\nhis passions, though not this of love, tarried with her awhile to his\ngreat content, and at last married her, to whose wedding, amongst other\nguests, came Apollonius, who, by some probable conjectures, found her\nout to be a serpent, a lamia, and that all her furniture was like\nTantalus's gold described by Homer, no substance, but mere illusions.\nWhen she saw herself descried, she wept, and desired Apollonius to be\nsilent, but he would not be moved, and thereupon she, plate, house, and\nall that was in it, vanished in an instant: [4677]many thousands took\nnotice of this fact, for it was done in the midst of Greece. Sabine in\nhis Comment on the tenth of Ovid's Metamorphoses, at the tale of\nOrpheus, telleth us of a gentleman of Bavaria, that for many months\ntogether bewailed the loss of his dear wife; at length the devil in her\nhabit came and comforted him, and told him, because he was so\nimportunate for her, that she would come and live with him again, on\nthat condition he would be new married, never swear and blaspheme as he\nused formerly to do; for if he did, she should be gone: [4678]he vowed\nit, married, and lived with her, she brought him children, and governed\nhis house, but was still pale and sad, and so continued, till one day\nfalling out with him, he fell a swearing; she vanished thereupon, and\nwas never after seen. [4679]This I have heard, saith Sabine, from\npersons of good credit, which told me that the Duke of Bavaria did tell\nit for a certainty to the Duke of Saxony. One more I will relate out of\nFlorilegus, _ad annum_ 1058, an honest historian of our nation, because\nhe telleth it so confidently, as a thing in those days talked of all\nover Europe: a young gentleman of Rome, the same day that he was\nmarried, after dinner with the bride and his friends went a walking\ninto the fields, and towards evening to the tennis-court to recreate\nhimself; whilst he played, he put his ring upon the finger of Venus\nstatua, which was thereby made in brass; after he had sufficiently\nplayed, and now made an end of his sport, he came to fetch his ring,\nbut Venus had bowed her finger in, and he could not get it off.\nWhereupon loath to make his company tarry at present, there left it,\nintending to fetch it the next day, or at some more convenient time,\nwent thence to supper, and so to bed. In the night, when he should come\nto perform those nuptial rites, Venus steps between him and his wife\n(unseen or felt of her), and told her that she was his wife, that he\nhad betrothed himself unto her by that ring, which he put upon her\nfinger: she troubled him for some following nights. He not knowing how\nto help himself, made his moan to one Palumbus, a learned magician in\nthose days, who gave him a letter, and bid him at such a time of the\nnight, in such a cross-way, at the town's end, where old Saturn would\npass by with his associates in procession, as commonly he did, deliver\nthat script with his own hands to Saturn himself; the young man of a\nbold spirit, accordingly did it; and when the old fiend had read it, he\ncalled Venus to him, who rode before him, and commanded her to deliver\nhis ring, which forthwith she did, and so the gentleman was freed. Many\nsuch stories I find in several [4680]authors to confirm this which I\nhave said; as that more notable amongst the rest, of Philinium and\nMachates in [4681]Phlegon's Tract, de rebus mirabilibus, and though\nmany be against it, yet I, for my part, will subscribe to Lactantius,\nlib. 14. cap. 15. [4682]God sent angels to the tuition of men; but\nwhilst they lived amongst us, that mischievous all-commander of the\nearth, and hot in lust, enticed them by little and little to this vice,\nand defiled them with the company of women: and to Anaxagoras, de\nresurrect. [4683]Many of those spiritual bodies, overcome by the love\nof maids, and lust, failed, of whom those were born we call giants.\nJustin Martyr, Clemens Alexandrinus, Sulpicius Severus, Eusebius, etc.,\nto this sense make a twofold fall of angels, one from the beginning of\nthe world, another a little before the deluge, as Moses teacheth us,\n[4684]openly professing that these genii can beget, and have carnal\ncopulation with women. At Japan in the East Indies, at this present (if\nwe may believe the relation of [4685]travellers), there is an idol\ncalled Teuchedy, to whom one of the fairest virgins in the country is\nmonthly brought, and left in a private room, in the fotoqui, or church,\nwhere she sits alone to be deflowered. At certain times [4686]the\nTeuchedy (which is thought to be the devil) appears to her, and knoweth\nher carnally. Every month a fair virgin is taken in; but what becomes\nof the old, no man can tell. In that goodly temple of Jupiter Belus in\nBabylon, there was a fair chapel, [4687]saith Herodotus, an eyewitness\nof it, in which was splendide stratus lectus et apposita mensa aurea, a\nbrave bed, a table of gold, &c., into which no creature came but one\nonly woman, which their god made choice of, as the Chaldean priests\ntold him, and that their god lay with her himself, as at Thebes in\nEgypt was the like done of old. So that you see this is no news, the\ndevils themselves, or their juggling priests, have played such pranks\nin all ages. Many divines stiffly contradict this; but I will conclude\nwith [4688]Lipsius, that since examples, testimonies, and confessions,\nof those unhappy women are so manifest on the other side, and many even\nin this our town of Louvain, that it is likely to be so. [4689]One\nthing I will add, that I suppose that in no age past, I know not by\nwhat destiny of this unhappy time, have there ever appeared or showed\nthemselves so many lecherous devils, satyrs, and genii, as in this of\nours, as appears by the daily narrations, and judicial sentences upon\nrecord. Read more of this question in Plutarch, vit. Numae, Austin de\nciv. Dei. lib. 15. Wierus, lib. 3. de praestig. Daem. Giraldus\nCambrensis, itinerar. Camb. lib. 1. Malleus malefic. quaest. 5. part.\n1. Jacobus Reussus, lib. 5. cap. 6. fol. 54. Godelman, lib. 2. cap. 4.\nErastus, Valesius de sacra philo. cap. 40. John Nider, Fornicar. lib.\n5. cap. 9. Stroz. Cicogna. lib. 3. cap. 3. Delrio, Lipsius Bodine,\ndaemonol. lib. 2. cap. 7. Pererius in Gen. lib. 8. in 6. cap. ver. 2.\nKing James, &c.\n\nSUBSECT. II.\u2014_How Love tyranniseth over men. Love, or Heroical\nMelancholy, his definition, part affected_.\n\nYou have heard how this tyrant Love rageth with brute beasts and\nspirits; now let us consider what passions it causeth amongst men.\n[4690]Improbe amor quid non mortalia pectora cogis? How it tickles the\nhearts of mortal men, Horresco referens,\u2014I am almost afraid to relate,\namazed, [4691]and ashamed, it hath wrought such stupendous and\nprodigious effects, such foul offences. Love indeed (I may not deny)\nfirst united provinces, built cities, and by a perpetual generation\nmakes and preserves mankind, propagates the church; but if it rage it\nis no more love, but burning lust, a disease, frenzy, madness, hell.\n[4692]Est orcus ille, vis est immedicabilis, est rabies insana; 'tis no\nvirtuous habit this, but a vehement perturbation of the mind, a monster\nof nature, wit, and art, as Alexis in [4693]Athenaeus sets it out,\nviriliter audax, muliebriter timidium, furore praeceps, labore\ninfractum, mel felleum, blanda percussio, &c. It subverts kingdoms,\noverthrows cities, towns, families, mars, corrupts, and makes a\nmassacre of men; thunder and lightning, wars, fires, plagues, have not\ndone that mischief to mankind, as this burning lust, this brutish\npassion. Let Sodom and Gomorrah, Troy, (which Dares Phrygius, and\nDictis Cretensis will make good) and I know not how many cities bear\nrecord,\u2014et fuit ante Helenam, &c., all succeeding ages will subscribe:\nJoanna of Naples in Italy, Fredegunde and Brunhalt in France, all\nhistories are full of these basilisks. Besides those daily monomachies,\nmurders, effusion of blood, rapes, riot, and immoderate expense, to\nsatisfy their lusts, beggary, shame, loss, torture, punishment,\ndisgrace, loathsome diseases that proceed from thence, worse than\ncalentures and pestilent fevers, those often gouts, pox, arthritis,\npalsies, cramps, sciatica, convulsions, aches, combustions, &c., which\ntorment the body, that feral melancholy which crucifies the soul in\nthis life, and everlastingly torments in the world to come.\nNotwithstanding they know these and many such miseries, threats,\ntortures, will surely come upon them, rewards, exhortations, e contra;\nyet either out of their own weakness, a depraved nature, or love's\ntyranny, which so furiously rageth, they suffer themselves to be led\nlike an ox to the slaughter: (Facilis descensus Averni) they go down\nheadlong to their own perdition, they will commit folly with beasts,\nmen leaving the natural use of women, as [4694]Paul saith, burned in\nlust one towards another, and man with man wrought filthiness.\nSemiramis equo, Pasiphae tauro, Aristo Ephesius asinae se commiscuit,\nFulvius equae, alii canibus, capris, &c., unde monstra nascuntur\naliquando, Centauri, Sylvani, et ad terrorem hominum prodigiosa\nspectra: Nec cum brutis, sed ipsis hominibus rem habent, quod peccatum\nSodomiae vulgo dicitur; et frequens olim vitium apud Orientalis illos\nfuit, Graecos nimirum, Italos, Afros, Asianos: [4695]Hercules Hylam\nhabuit, Polycletum, Dionem, Perithoonta, Abderum et Phryga; alii et\nEuristium ab Hercule amatum tradunt. Socrates pulchrorum Adolescentum\ncausa frequens Gymnasium adibat, flagitiosque spectaculo pascebat\noculos, quod et Philebus et Phaedon, Rivales, Charmides et\n[4696]reliqui Platonis Dialogi, satis superque testatum faciunt: quod\nvero Alcibiades de eodem Socrate loquatur, lubens conticesco, sed et\nabhorreo; tantum incitamentum praebet libidini. At hunc perstrinxit\nTheodoretus lib. de curat. graec. affect. cap. ultimo. Quin et ipse\nPlato suum demiratur Agathonem, Xenophon, Cliniam, Virgilius Alexin,\nAnacreon Bathyllum: Quod autem de Nerone, Claudio, caeterorumque\nportentosa libidine memoriae proditum, mallem a Petronio, Suetonio,\ncaeterisque petatis, quando omnem fidem excedat, quam a me expectetis;\nsed vetera querimur. [4697]Apud Asianos, Turcas, Italos, nunquam\nfrequentius hoc quam hodierno die vitium; Diana Romanorum Sodomia;\nofficinae horum alicubi apud Turcas,\u2014qui saxis semina mandant\u2014arenas\narantes; et frequentes querelae, etiam inter ipsos conjuges hac de re,\nquae virorum concubitum illicitum calceo in oppositam partem verso\nmagistratui indicant; nullum apud Italos familiare magis peccatum, qui\net post [4698]Lucianum et [4699]Tatium, scriptis voluminibis defendunt.\nJohannes de la Casa, Beventinus Episcopus, divinum opus vocat, suave\nscelus, adeoque jactat, se non alia, usum Venere. Nihil usitatius apud\nmonachos, Cardinales, sacrificulos, etiam [4700]furor hic ad mortem, ad\ninsaniam. [4701]Angelus Politianus, ob pueri amorem, violentas sibi\ninanus injecit. Et horrendum sane dictu, quantum apud nos patrum\nmemoria, scelus detestandum hoc saevierit! Quum enim Anno 1538.\nprudentissimus Rex Henricus Octavus cucullatorum coenobia, et\nsacrificorum collegia, votariorum, per venerabiles legum Doctores\nThomam Leum, Richardum Laytonum visitari fecerat, &c., tanto numero\nreperti sunt apud eos scortatores, cinaedi, ganeones, paedicones,\npuerarii, paederastae, Sodomitae, ([4702]Balei verbis utor) Ganimedes,\n&c. ut in unoquoque eorum novam credideris Gomorrham. Sed vide si lubet\neorundem Catalogum apud eundem Balcum; Puellae (inquit) in lectis\ndormire non poterant ob fratres necromanticos. Haec si apud votarios,\nmonachos, sanctos scilicet homunciones, quid in foro, quid in aula\nfactum suspiceris? quid apud nobiles, quid inter fornices, quam non\nfoeditatem, quam non spurcitiem? Sileo interim turpes illas, et ne\nnominandas quidem monachorum [4703] mastrupationes, masturbatores.\n[4704]Rodericus a Castro vocat, tum et eos qui se invicem ad Venerem\nexcitandam flagris caedunt, Spintrias, Succubas, Ambubeias, et\nlasciviente lumbo Tribades illas mulierculas, quae se invicem fricant,\net praeter Eunuchos etiam ad Venerem explendam, artificiosa illa\nveretra habent. Immo quod magis mirere, faemina foeminam\nConstantinopoli non ita pridem deperiit, ausa rem plane incredibilem,\nmutato cultu mentita virum de nuptiis sermonem init, et brevi nupta\nest: sed authorem ipsum consule, Busbequium. Omitto [4705]Salanarios\nillos Egyptiacos, qui cum formosarum cadaveribus concumbunt; et eorum\nvesanam libidinem, qui etiam idola et imagines depereunt. Nota est\nfabula Pigmalionis apud [4706]Ovidium; Mundi et Paulini apud Aegesippum\nbelli Jud. lib. 2. cap. 4. Pontius C. Caesaris legatus, referente\nPlinio, lib. 35. cap. 3. quem suspicor eum esse qui Christum\ncrucifixit, picturis Atalantae et Helenae adeo libidine incensus, ut\ntollere eas vellet si natura tectorii permisisset, alius statuam bonae\nFortunae deperiit (Aelianus, lib. 9. cap. 37.) alius bonae deae, et ne\nqua pars probro vacet. [4707]Raptus ad stupra (quod ait ille) et ne\n[4708]os quidem a libidine exceptum. Heliogabalus, per omnia cava\ncorporis libidinem recepit, Lamprid. vita ejus. [4709]Hostius quidam\nspecula fecit, et ita disposuit, ut quum virum ipse pateretur, aversus\nomnes admissarii motus in speculo videret, ac deinde falsa magnitudine\nipsius membri tanquam vera gauderet, simul virum et foeminam passus,\nquod dictu foedum et abominandum. Ut veram plane sit, quod apud\n[4710]Plutarchum Gryllus Ulyssi objecit. Ad hunc usque diem apud nos\nneque mas marem, neque foemina foeminam amavit, qualia multa apud vos\nmemorabiles et praeclari viri fecerunt: ut viles missos faciam,\nHercules imberbem sectans socium, amicos deseruit, &c. Vestrae\nlibidines intra suos naturae fines coerceri non possunt, quin instar\nfluvii exundantis atrocem foeditatum, tumultum, confusionemque naturae\ngignant in re Venerea: nam et capras, porcos, equos inierunt viri et\nfoeminae, insano bestiarum amore exarserunt, imde Minotauri, Centauri,\nSylvani, Sphinges, &c. Sed ne confutando doceam, aut ea foras efferam,\nquae, non omnes scire convenit (haec enim doctis solummodo, quod causa\nnon absimili [4711]Rodericus, scripta velim) ne levissomis ingentis et\ndepravatis mentibus focdissimi sceleris notitiam, &c., nolo quem\ndiutius hisce sordibus inquinare.\nI come at last to that heroical love which is proper to men and women,\nis a frequent cause of melancholy, and deserves much rather to be\ncalled burning lust, than by such an honourable title. There is an\nhonest love, I confess, which is natural, laqueus occultus captivans\ncorda hominum, ut a mulieribus non possint separari, a secret snare to\ncaptivate the hearts of men, as [4712]Christopher Fonseca proves, a\nstrong allurement, of a most attractive, occult, adamantine property,\nand powerful virtue, and no man living can avoid it. [4713]Et qui vim\nnon sensit amoris, aut lapis est, aut bellua. He is not a man but a\nblock, a very stone, aut [4714]Numen, aut Nebuchadnezzar, he hath a\ngourd for his head, a pepon for his heart, that hath not felt the power\nof it, and a rare creature to be found, one in an age, Qui nunquam\nvisae flagravit amore puellae; [4715]for semel insanivimus omnes, dote\nwe either young or old, as [4716]he said, and none are excepted but\nMinerva and the Muses: so Cupid in [4717]Lucian complains to his mother\nVenus, that amongst all the rest his arrows could not pierce them. But\nthis nuptial love is a common passion, an honest, for men to love in\nthe way of marriage; ut materia appetit formam, sic mulier virum.\n[4718]You know marriage is honourable, a blessed calling, appointed by\nGod himself in Paradise; it breeds true peace, tranquillity, content,\nand happiness, qua nulla est aut fuit unquam sanctior conjunctio, as\nDaphnaeus in [4719]Plutarch could well prove, et quae generi humano\nimmortalitatem parat, when they live without jarring, scolding,\nlovingly as they should do.\n\n[4720]Felices ter et amplius\nQuos irrupta tenet copula, nec ullis\n\nDivulsus querimoniis\nSuprema citius solvit amor die.\n\n\nThrice happy they, and more than that,\nWhom bond of love so firmly ties,\n\nThat without brawls till death them part,\n'Tis undissolv'd and never dies.\n\nAs Seneca lived with his Paulina, Abraham and Sarah, Orpheus and\nEurydice, Arria and Poetus, Artemisia and Mausolus, Rubenius Celer,\nthat would needs have it engraven on his tomb, he had led his life with\nEnnea, his dear wife, forty-three years eight months, and never fell\nout. There is no pleasure in this world comparable to it, 'tis summum\nmortalitatis bonum\u2014 [4721]hominum divumque voluptas, Alma Venus\u2014latet\nenim in muliere aliquid majus potentiusque, omnibus aliis humanis\nvoluptatibus, as [4722]one holds, there's something in a woman beyond\nall human delight; a magnetic virtue, a charming quality, an occult and\npowerful motive. The husband rules her as head, but she again commands\nhis heart, he is her servant, she is only joy and content: no happiness\nis like unto it, no love so great as this of man and wife, no such\ncomfort as [4723]placens uxor, a sweet wife: [4724]Omnis amor magnus,\nsed aperto in conjuge major. When they love at last as fresh as they\ndid at first, [4725]Charaque charo consenescit conjugi, as Homer brings\nParis kissing Helen, after they had been married ten years, protesting\nwithal that he loved her as dear as he did the first hour that he was\nbetrothed. And in their old age, when they make much of one another,\nsaying, as he did to his wife in the poet,\n\n[4726]Uxor vivamus quod viximus, et moriamur,\nServantes nomen sumpsimus in thalamo;\n\nNec ferat ulla dies ut commutemur in aevo,\nQuin tibi sim juvenis, tuque puella mihi.\n\n\nDear wife, let's live in love, and die together,\nAs hitherto we have in all good will:\n\nLet no day change or alter our affections.\nBut let's be young to one another still.\n\nSuch should conjugal love be, still the same, and as they are one\nflesh, so should they be of one mind, as in an aristocratical\ngovernment, one consent, [4727]Geyron-like, coalescere in unum, have\none heart in two bodies, will and nill the same. A good wife, according\nto Plutarch, should be as a looking-glass to represent her husband's\nface and passion: if he be pleasant, she should be merry: if he laugh,\nshe should smile: if he look sad, she should participate of his sorrow,\nand bear a part with him, and so should they continue in mutual love\none towards another.\n[4728]Et me ab amore tuo deducet nulla senectus,\nSive ego Tythonus, sive ego Nestor ero.\n\nNo age shall part my love from thee, sweet wife,\nThough I live Nestor or Tithonus' life.\n\nAnd she again to him, as the [4729]Bride saluted the Bridegroom of old\nin Rome, Ubi tu Caius, ego semper Caia, be thou still Caius, I'll be\nCaia.\n'Tis a happy state this indeed, when the fountain is blessed (saith\nSolomon, Prov. v. 17.) and he rejoiceth with the wife of his youth, and\nshe is to him as the loving hind and pleasant roe, and he delights in\nher continually. But this love of ours is immoderate, inordinate, and\nnot to be comprehended in any bounds. It will not contain itself within\nthe union of marriage, or apply to one object, but is a wandering,\nextravagant, a domineering, a boundless, an irrefragable, a destructive\npassion: sometimes this burning lust rageth after marriage, and then it\nis properly called jealousy; sometimes before, and then it is called\nheroical melancholy; it extends sometimes to co-rivals, &c., begets\nrapes, incests, murders: Marcus Antonius compressit Faustinam sororem,\nCaracalla Juliam Novercam, Nero Matrem, Caligula sorores, Cyneras\nMyrrham filiam, &c. But it is confined within no terms of blood, years,\nsex, or whatsoever else. Some furiously rage before they come to\ndiscretion, or age. [4730]Quartilla in Petronius never remembered she\nwas a maid; and the wife of Bath, in Chaucer, cracks,\nSince I was twelve years old, believe,\nHusbands at Kirk-door had I five.\n\n[4731]Aratine Lucretia sold her maidenhead a thousand times before she\nwas twenty-four years old, plus milies vendiderant virginitatem, &c.\nneque te celabo, non deerant qui ut integram ambirent. Rahab, that\nharlot, began to be a professed quean at ten years of age, and was but\nfifteen when she hid the spies, as [4732]Hugh Broughton proves, to whom\nSerrarius the Jesuit, quaest. 6. in cap. 2. Josue, subscribes.\nGenerally women begin pubescere, as they call it, or catullire, as\nJulius Pollux cites, lib. 2. cap. 3. onomast out of Aristophanes,\n[4733]at fourteen years old, then they do offer themselves, and some\nplainly rage. [4734]Leo Afer saith, that in Africa a man shall scarce\nfind a maid at fourteen years of age, they are so forward, and many\namongst us after they come into the teens do not live without husbands,\nbut linger. What pranks in this kind the middle ages have played is not\nto be recorded. Si mihi sint centum linguae, sint oraque centum, no\ntongue can sufficiently declare, every story is full of men and women's\ninsatiable lust, Nero's, Heliogabali, Bonosi, &c. [4735] Coelius\nAmphilenum, sed Quintius Amphelinam depereunt, &c. They neigh after\nother men's wives (as Jeremia, cap. v. 8. complaineth) like fed horses,\nor range like town bulls, raptores virginum et viduarum, as many of our\ngreat ones do. Solomon's wisdom was extinguished in this fire of lust,\nSamson's strength enervated, piety in Lot's daughters quite forgot,\ngravity of priesthood in Eli's sons, reverend old age in the Elders\nthat would violate Susanna, filial duty in Absalom to his stepmother,\nbrotherly love in Ammon. towards his sister. Human, divine laws,\nprecepts, exhortations, fear of God and men, fair, foul means, fame,\nfortune, shame, disgrace, honour cannot oppose, stave off, or withstand\nthe fury of it, omnia vincit amor, &c. No cord nor cable can so\nforcibly draw, or hold so fast, as love can do with, a twined thread.\nThe scorching beams under the equinoctial, or extremity of cold within\nthe circle arctic, where the very seas are frozen, cold or torrid zone,\ncannot avoid or expel this heat, fury, and rage of mortal men.\n[4736]Quo fugis ab demens, nulla est fuga, tu licet usque\nAd Tanaim fugias, usque sequetur amor.\n\nOf women's unnatural, [4737]insatiable lust, what country, what village\ndoth not complain? Mother and daughter sometimes dote on the same man,\nfather and son, master and servant, on one woman.\n[4738]\u2014Sed amor, sed ineffrenata libido,\nQuid castum in terris intentatumque reliquit?\n\nWhat breach of vows and oaths, fury, dotage, madness, might I reckon\nup? Yet this is more tolerable in youth, and such as are still in their\nhot blood; but for an old fool to dote, to see an old lecher, what more\nodious, what can be more absurd? and yet what so common? Who so\nfurious?[4739] Amare ea aetate si occiperint, multo insaniunt acrius.\nSome dote then more than ever they did in their youth. How many\ndecrepit, hoary, harsh, writhen, bursten-bellied, crooked, toothless,\nbald, blear-eyed, impotent, rotten, old men shall you see flickering\nstill in every place? One gets him a young wife, another a courtesan,\nand when he can scarce lift his leg over a sill, and hath one foot\nalready in Charon's boat, when he hath the trembling in his joints, the\ngout in his feet, a perpetual rheum in his head, a continuate cough,\n[4740]his sight fails him, thick of hearing, his breath stinks, all his\nmoisture is dried up and gone, may not spit from him, a very child\nagain, that cannot dress himself, or cut his own meat, yet he will be\ndreaming of, and honing after wenches, what can be more unseemly? Worse\nit is in women than in men, when she is aetate declivis, diu vidua,\nmater olim, parum decore matrimonium sequi videtur, an old widow, a\nmother so long since ([4741]in Pliny's opinion), she doth very unseemly\nseek to marry, yet whilst she is [4742]so old a crone, a beldam, she\ncan neither see, nor hear, go nor stand, a mere [4743]carcass, a witch,\nand scarce feel; she caterwauls, and must have a stallion, a champion,\nshe must and will marry again, and betroth herself to some young man,\n[4744]that hates to look on, but for her goods; abhors the sight of\nher, to the prejudice of her good name, her own undoing, grief of\nfriends, and ruin of her children.\nBut to enlarge or illustrate this power and effects of love, is to set\na candle in the sun. [4745]It rageth with all sorts and conditions of\nmen, yet is most evident among such as are young and lusty, in the\nflower of their years, nobly descended, high fed, such as live idly,\nand at ease; and for that cause (which our divines call burning lust)\nthis [4746]ferinus insanus amor, this mad and beastly passion, as I\nhave said, is named by our physicians heroical love, and a more\nhonourable title put upon it, Amor nobilis, as [4747]Savanarola styles\nit, because noble men and women make a common practice of it, and are\nso ordinarily affected with it. Avicenna, lib. 3. Fen, 1. tract. 4.\ncap. 23. calleth this passion _Ilishi_, and defines it [4748]to be a\ndisease or melancholy vexation, or anguish of mind, in which a man\ncontinually meditates of the beauty, gesture, manners of his mistress,\nand troubles himself about it: desiring, (as Savanarola adds) with all\nintentions and eagerness of mind, to compass or enjoy her, [4749]as\ncommonly hunters trouble themselves about their sports, the covetous\nabout their gold and goods, so is he tormented still about his\nmistress. Arnoldus Villanovanus, in his book of heroical love, defines\nit, [4750]a continual cogitation of that which he desires, with a\nconfidence or hope of compassing it; which definition his commentator\ncavils at. For continual cogitation is not the genus but a symptom of\nlove; we continually think of that which we hate and abhor, as well as\nthat which we love; and many things we covet and desire, without all\nhope of attaining. Carolus a Lorme, in his Questions, makes a doubt, An\namor sit morbus, whether this heroical love be a disease: Julius Pollux\nOnomast. lib. 6. cap. 44. determines it. They that are in love are\nlikewise [4751]sick; lascivus, salax, lasciviens, et qui in venerem\nfurit, vere est aegrotus, Arnoldus will have it improperly so called,\nand a malady rather of the body than mind. Tully, in his Tusculans,\ndefines it a furious disease of the mind. Plato, madness itself.\nFicinus, his Commentator, cap. 12. a species of madness, for many have\nrun mad for women, Esdr. iv. 26. But [4752]Rhasis a melancholy passion:\nand most physicians make it a species or kind of melancholy (as will\nappear by the symptoms), and treat of it apart; whom I mean to imitate,\nand to discuss it in all his kinds, to examine his several causes, to\nshow his symptoms, indications, prognostics, effect, that so it may be\nwith more facility cured.\nThe part affected in the meantime, as [4753]Arnoldus supposeth, is the\nformer part of the head for want of moisture, which his Commentator\nrejects. Langius, med. epist. lib. 1. cap. 24. will have this passion\nseated in the liver, and to keep residence in the heart, [4754]to\nproceed first from the eyes so carried by our spirits, and kindled with\nimagination in the liver and heart; coget amare jecur, as the saying\nis. Medium feret per epar, as Cupid in Anacreon. For some such cause\nbelike [4755] Homer feigns Titius' liver (who was enamoured of Latona)\nto be still gnawed by two vultures day and night in hell, [4756]for\nthat young men's bowels thus enamoured, are so continually tormented by\nlove. Gordonius, cap. 2. part. 2. [4757]will have the testicles an\nimmediate subject or cause, the liver an antecedent. Fracastorius\nagrees in this with Gordonius, inde primitus imaginatio venerea,\nerectio, &c. titillatissimam partem vocat, ita ut nisi extruso semine\ngestiens voluptas non cessat, nec assidua veneris recordatio, addit\nGnastivinius Comment. 4. Sect. prob. 27. Arist. But [4758]properly it\nis a passion of the brain, as all other melancholy, by reason of\ncorrupt imagination, and so doth Jason Pratensis, c. 19. de morb.\ncerebri (who writes copiously of this erotical love), place and reckon\nit amongst the affections of the brain. [4759]Melancthon de anima\nconfutes those that make the liver a part affected, and Guianerius,\nTract. 15. cap. 13 et 17. though many put all the affections in the\nheart, refers it to the brain. Ficinus, cap. 7. in Convivium Platonis,\nwill have the blood to be the part affected. Jo. Frietagius, cap. 14.\nnoct. med. supposeth all four affected, heart, liver, brain, blood; but\nthe major part concur upon the brain, [4760]'tis imaginatio laesa; and\nboth imagination and reason are misaffected;, because of his corrupt\njudgment, and continual meditation of that which he desires, he may\ntruly be said to be melancholy. If it be violent, or his disease\ninveterate, as I have determined in the precedent partitions, both\nimagination and reason are misaffected, first one, then the other.\n\nMEMB. II.\n\nSUBSECT. I.\u2014_Causes of Heroical Love, Temperature, full Diet, Idleness,\nPlace, Climate, &c._\n\nOf all causes the remotest are stars. [4761]Ficinus cap. 19. saith they\nare most prone to this burning lust, that have Venus in Leo in their\nhoroscope, when the Moon and Venus be mutually aspected, or such as be\nof Venus' complexion. [4762]Plutarch interprets astrologically that\ntale of Mars and Venus, in whose genitures \u2642 and \u2642 are in conjunction,\nthey are commonly lascivious, and if women queans; as the good wife of\nBath confessed in Chaucer;\nI followed aye mine inclination,\nBy virtue of my constellation.\n\nBut of all those astrological aphorisms which I have ever read, that of\nCardan is most memorable, for which howsoever he is bitterly censured\nby [4763]Marinus Marcennus, a malapert friar, and some others (which\n[4764] he himself suspected) yet methinks it is free, downright, plain\nand ingenious. In his [4765]eighth Geniture, or example, he hath these\nwords of himself, \u2642 \u2642 and \u263f in \u263f dignitatibus assiduam mihi Venereorum\ncogitationem praestabunt, ita ut nunquam quiescam. Et paulo post,\nCogitatio Venereorum me torquet perpetuo, et quam facto implere non\nlicuit, aut fecisse potentem puduit, cogitatione assidua mentitus sum\nvoluptatem. Et alibi, ob \u263e et \u263f dominium et radiorum mixtionem,\nprofundum fuit ingenium, sed lascivum, egoque turpi libidini deditus et\nobscaenus. So far Cardan of himself, quod de se fatetur ideo [4766]ut\nutilitatem adferat studiosis hujusce disciplinae, and for this he is\ntraduced by Marcennus, when as in effect he saith no more than what\nGregory Nazianzen of old, to Chilo his scholar, offerebant se mihi\nvisendae mulieres, quarum praecellenti elegantia et decore spectabili\ntentabatur meae. integritas pudicitiae. Et quidem flagitium vitavi\nfornicationis, at munditiae virginalis florem arcana cordis cogitatione\nfoedavi. Sed ad rem. Aptiores ad masculinam venerem sunt quorum genesi\nVenus est in signo masculino, et in Saturni finibus aut oppositione,\n&c. Ptolomeus in quadripart. plura de his et specialia habet\naphorismata, longo proculdubio usu confirmata, et ab experientia multa\nperfecta, inquit commentator ejus Cardanus. Tho. Campanella Astrologiae\nlib. 4. cap. 8. articulis 4 and 5. insaniam amatoriam remonstrantia,\nmulta prae caeteris accumulat aphorismata, quae qui volet, consulat.\nChiromantici ex cingulo Veneris plerumque conjecturam faciunt, et monte\nVeneris, de quorum decretis, Taisnerum, Johan. de Indagine, Goclenium,\nceterosque si lubet, inspicias. Physicians divine wholly from the\ntemperature and complexion; phlegmatic persons are seldom taken,\naccording to Ficinus Comment, cap. 9; naturally melancholy less than\nthey, but once taken they are never freed; though many are of opinion\nflatuous or hypochondriacal melancholy are most subject of all others\nto this infirmity. Valescus assigns their strong imagination for a\ncause, Bodine abundance of wind, Gordonius of seed, and spirits, or\natomi in the seed, which cause their violent and furious passions.\nSanguine thence are soon caught, young folks most apt to love, and by\ntheir good wills, saith [4767]Lucian, would have a bout with every one\nthey see: the colt's evil is common to all complexions. Theomestus a\nyoung and lusty gallant acknowledgeth (in the said author) all this to\nbe verified in him, I am so amorously given, [4768]you may sooner\nnumber the sea-sands, and snow falling from the skies, than my several\nloves. Cupid had shot all his arrows at me, I am deluded with various\ndesires, one love succeeds another, and that so soon, that before one\nis ended, I begin with a second; she that is last is still fairest, and\nshe that is present pleaseth me most: as an hydra's head my loves\nincrease, no Iolaus can help me. Mine eyes are so moist a refuge and\nsanctuary of love, that they draw all beauties to them, and are never\nsatisfied. I am in a doubt what fury of Venus this should be: alas, how\nhave I offended her so to vex me, what Hippolitus am I! What Telchine\nis my genius? or is it a natural imperfection, an hereditary passion?\nAnother in [4769]Anacreon confesseth that he had twenty sweethearts in\nAthens at once, fifteen at Corinth, as many at Thebes, at Lesbos, and\nat Rhodes, twice as many in Ionia, thrice in Caria, twenty thousand in\nall: or in a word, \u1f10\u03af \u03c6\u03cd\u03bb\u03bb\u03b1, \u03c0\u03ac\u03bd\u03c4\u03b1, &c.\nFolia arborum omnium si\nNosti referre cuncta,\nAut computare arenas\nIn aequore universas,\nSolum meorum amorum\nTe fecero logistam?\n\nCanst count the leaves in May,\nOr sands i' th' ocean sea?\nThen count my loves I pray.\n\nHis eyes are like a balance, apt to propend each way, and to be weighed\ndown with every wench's looks, his heart a weathercock, his affection\ntinder, or naphtha itself, which every fair object, sweet smile, or\nmistress's favour sets on fire. Guianerius tract 15. cap. 14. refers\nall this [4770]to the hot temperature of the testicles, Ferandus a\nFrenchman in his Erotique Mel. (which [4771]book came first to my hands\nafter the third edition) to certain atomi in the seed, such as are very\nspermatic and full of seed. I find the same in Aristot. sect. 4. prob.\n17. si non secernatur semen, cessare tentigines non possunt, as\nGaustavinius his commentator translates it: for which cause these young\nmen that be strong set, of able bodies, are so subject to it. Hercules\nde Saxonia hath the same words in effect. But most part I say, such as\nare aptest to love that are young and lusty, live at ease, stall-fed,\nfree from cares, like cattle in a rank pasture, idle and solitary\npersons, they must needs hirquitullire, as Guastavinius recites out of\nCensorinus.\n[4772]Mens erit apta capi tum quum laetissima rerum.\nUt seges in pingui luxuriabit humo.\n\nThe mind is apt to lust, and hot or cold,\nAs corn luxuriates in a better mould.\n\nThe place itself makes much wherein we live, the clime, air, and\ndiscipline if they concur. In our Misnia, saith Galen, near to\nPergamus, thou shalt scarce find an adulterer, but many at Rome, by\nreason of the delights of the seat. It was that plenty of all things,\nwhich made [4773]Corinth so infamous of old, and the opportunity of the\nplace to entertain those foreign comers; every day strangers came in,\nat each gate, from all quarters. In that one temple of Venus a thousand\nwhores did prostitute themselves, as Strabo writes, besides Lais and\nthe rest of better note: all nations resorted thither, as to a school\nof Venus. Your hot and southern countries are prone to lust, and far\nmore incontinent than those that live in the north, as Bodine\ndiscourseth at large, Method, hist. cap. 5. Molles Asiatici, so are\nTurks, Greeks, Spaniards, Italians, even all that latitude; and in\nthose tracts, such as are more fruitful, plentiful, and delicious, as\nValence in Spain, Capua in Italy, domicilium luxus Tully terms it, and\n(which Hannibal's soldiers can witness) Canopus in Egypt, Sybaris,\nPhoeacia, Baiae, [4774]Cyprus, Lampsacus. In [4775]Naples the fruit of\nthe soil and pleasant air enervate their bodies, and alter\nconstitutions: insomuch that Florus calls it Certamen Bacchi et\nVeneris, but [4776]Foliot admires it. In Italy and Spain they have\ntheir stews in every great city, as in Rome, Venice, Florence, wherein,\nsome say, dwell ninety thousand inhabitants, of which ten thousand are\ncourtesans; and yet for all this, every gentleman almost hath a\npeculiar mistress; fornications, adulteries, are nowhere so common:\nurbs est jam tota lupanar; how should a man live honest amongst so many\nprovocations? now if vigour of youth, greatness, liberty I mean, and\nthat impunity of sin which grandees take unto themselves in this kind\nshall meet, what a gap must it needs open to all manner of vice, with\nwhat fury will it rage? For, as Maximus Tyrius the Platonist observes,\nlibido consequuta quum fuerit materiam improbam et praeruptam\nlicentiam, et effrenatam audaciam, &c., what will not lust effect in\nsuch persons? For commonly princes and great men make no scruple at all\nof such matters, but with that whore in Spartian, quicquid libet licet,\nthey think they may do what they list, profess it publicly, and rather\nbrag with Proculus (that writ to a friend of his in Rome, [4777]what\nfamous exploits he had done in that kind) than any way be abashed at\nit. [4778]Nicholas Sanders relates of Henry VIII. (I know not how\ntruly) Quod paucas vidit pulchriores quas non concupierit, et\npaucissimas non concupierit quas non violarit, He saw very few maids\nthat he did not desire, and desired fewer whom he did not enjoy:\nnothing so familiar amongst them, 'tis most of their business:\nSardanapalus, Messalina, and Joan of Naples, are not comparable to\n[4779]meaner men and women; Solomon of old had a thousand concubines;\nAhasuerus his eunuchs and keepers; Nero his Tigillinus panders, and\nbawds; the Turks, [4780] Muscovites, Mogors, Xeriffs of Barbary, and\nPersian Sophies, are no whit inferior to them in our times. Delectus\nfit omnium puellarum toto regno forma praestantiorum (saith Jovius) pro\nimperatore; et quas ille linquit, nobiles habent; they press and muster\nup wenches as we do soldiers, and have their choice of the rarest\nbeauties their countries can afford, and yet all this cannot keep them\nfrom adultery, incest, sodomy, buggery, and such prodigious lusts. We\nmay conclude, that if they be young, fortunate, rich, high-fed, and\nidle withal, it is almost impossible that they should live honest, not\nrage, and precipitate themselves into these inconveniences of burning\nlust.\n[4781]Otium et reges prius et beatas\n\nPerdidit urbes.\n\nIdleness overthrows all, Vacuo pectore regnat amor, love tyranniseth in\nan idle person. Amore abundas Antiphio. If thou hast nothing to\ndo,[4782] Invidia vel amore miser torquebere\u2014Thou shalt be haled in\npieces with envy, lust, some passion or other. Homines nihil agendo\nmale agere discunt; 'tis Aristotle's simile, [4783]as match or\ntouchwood takes fire, so doth an idle person love. Quaeritur Aegistus\nquare sit factus adulter, &c., why was Aegistus a whoremaster? You need\nnot ask a reason of it. Ismenedora stole Baccho, a woman forced a man,\nas [4784]Aurora did Cephalus: no marvel, saith [4785]Plutarch,\nLuxurians opibus more hominum mulier agit: she was rich, fortunate and\njolly, and doth but as men do in that case, as Jupiter did by Europa,\nNeptune by Amymone. The poets therefore did well to feign all shepherds\nlovers, to give themselves to songs and dalliances, because they lived\nsuch idle lives. For love, as [4786]Theophrastus defines it, is otiosi\nanimi affectus, an affection of an idle mind, or as [4787]Seneca\ndescribes it, Juventa gignitur, juxu nutritur, feriis alitur, otioque\ninter laeta fortunae bonae; youth begets it, riot maintains it,\nidleness nourisheth it, &c. which makes [4788] Gordonius the physician\ncap. 20. part. 2. call this disease the proper passion of nobility. Now\nif a weak judgment and a strong apprehension do concur, how, saith\nHercules de Saxonia, shall they resist? Savanarola appropriates it\nalmost to [4789]monks, friars, and religious persons, because they live\nsolitarily, fair daintily, and do nothing: and well he may, for how\nshould they otherwise choose?\nDiet alone is able to cause it: a rare thing to see a young man or a\nwoman that lives idly and fares well, of what condition soever, not to\nbe in love. [4790]Alcibiades was still dallying with wanton young\nwomen, immoderate in his expenses, effeminate in his apparel, ever in\nlove, but why? he was over-delicate in his diet, too frequent and\nexcessive in banquets, Ubicunque securitas, ibi libido dominatur; lust\nand security domineer together, as St. Hierome averreth. All which the\nwife of Bath in Chaucer freely justifies,\nFor all to sicker, as cold engendreth hail,\nA liquorish tongue must have a liquorish tail.\n\nEspecially if they shall further it by choice diet, as many times those\nSybarites and Phaeaces do, feed liberally, and by their good will eat\nnothing else but lascivious meats. [4791]Vinum imprimis generosum,\nlegumen, fabas, radices omnium generum bene conditas, et largo pipere\naspersas, carduos hortulanos, lactucas, [4792]erucas, rapas, porros,\ncaepas, nucem piceam, amygdalas dulces, electuaria, syrupos, succos,\ncochleas, conchas, pisces optime praeparatos, aviculas, testiculos\nanimalium, ova, condimenta diversorum generum, molles lectos,\npulvinaria, &c. Et quicquid fere medici impotentia rei venereae\nlaboranti praescribunt, hoc quasi diasatyrion habent in delitiis, et\nhis dapes multo delicatiores; mulsum, exquisitas et exoticas fruges,\naromata, placentas, expressos succos multis ferculis variatos, ipsumque\nvinum suavitate vincentes, et quicquid culina, pharmacopaea, aut\nquaeque fere officina subministrare possit. Et hoc plerumque victu quum\nse ganeones infarciant, [4793]ut ille ob Chreseida suam, se bulbis et\ncochleis curavit; etiam ad Venerem se parent, et ad hanc palestram se\nexerceant, qui fieri possit, ut non misere depereant, [4794]ut non\npenitus insaniant? Aestuans venter cito despuit in libidinem,\nHieronymus ait. [4795]Post prandia, Callyroenda. Quis enim continere se\npotest? [4796]Luxuriosa res vinum, fomentum libidinis vocat Augustinus,\nblandum daemonem, Bernardus; lac veneris, Aristophanes. Non Aetna, non\nVesuvius tantis ardoribus aestuant, ac juveniles medullae vino plenae,\naddit [4797]Hieronymus: unde ob optimum vinum Lamsacus olim Priapo\nsacer: et venerandi Bacchi socia apud [4798] Orpheum Venus audit. Haec\nsi vinum simplex, et per se sumptum praestare possit, nam\u2014[4799]quo me\nBacche rapis tui plenum? quam non insaniam, quem non furorem a caeteris\nexpectemus? [4800]Gomesius salem enumerat inter ea quae intempstivam\nlibidinem provocare solent, et salatiores fieri foeminas ob esum salis\ncontendit: Venerem ideo dicunt ab Oceano ortam.\n[4801]Unde tot in Veneta scortorum millia cur stint?\nIn promptu causa est, est Venus orta mari.\n\nEt hinc foeta mater Salacea Oceani conjux, verbumque fortasse salax a\nsale effluxit. Mala Bacchica tantum olim in amoribus praevaluerunt, ut\ncoronae ex illis statuae Bacchi ponerentur. [4802]Cubebis in vino\nmaceratis utuntur Indi Orientales ad Venerem excitandum, et [4803]Surax\nradice Africani. Chinae radix eosdem effectus habet, talisque herbae\nmeminit mag. nat. lib. 2. cap. 16. [4804]Baptista Porta ex India\nallatae, cujus mentionem facit et Theophrastus. Sed infinita his\nsimilia apud Rhasin, Matthiolum, Mizaldum, caeterosque medicos\noccurrunt, quorum ideo mentionem feci, ne quis imperitior in hos\nscopulas impingat, sed pro virili tanquam syrtes et cautes consulto\neffugiat.\n\nSUBSECT. II.\u2014_Other causes of Love-Melancholy, Sight, Being from the\nFace, Eyes, other parts, and how it pierceth_.\n\nMany such causes may be reckoned up, but they cannot avail, except\nopportunity be offered of time, place, and those other beautiful\nobjects, or artificial enticements, as kissing, conference, discourse,\ngestures concur, with such like lascivious provocations. Kornmannus, in\nhis book de linea amoris, makes five degrees of lust, out of\n[4805]Lucian belike, which he handles in five chapters, Visus,\nColloquium, Convictus, Oscula, Tactus. [4806]Sight, of all other, is\nthe first step of this unruly love, though sometime it be prevented by\nrelation or hearing, or rather incensed. For there be those so apt,\ncredulous, and facile to love, that if they hear of a proper man, or\nwoman, they are in love before they see them, and that merely by\nrelation, as Achilles Tatius observes. [4807]Such is their intemperance\nand lust, that they are as much maimed by report, as if they saw them.\nCallisthenes a rich young gentleman of Byzance in Thrace, hearing of\n[4808]Leucippe, Sostratus' fair daughter, was far in love with her,\nand, out of fame and common rumour, so much incensed, that he would\nneeds have her to be his wife. And sometimes by reading they are so\naffected, as he in [4809]Lucian confesseth of himself, I never read\nthat place of Panthea in Xenophon, but I am as much affected as if I\nwere present with her. Such persons commonly [4810]feign a kind of\nbeauty to themselves; and so did those three gentlewomen in\n[4811]Balthazar Castilio fall in love with a young man whom they never\nknew, but only heard him commended: or by reading of a letter; for\nthere is a grace cometh from hearing, [4812] as a moral philosopher\ninformeth us, as well from sight; and the species of love are received\ninto the fantasy by relation alone: [4813]ut cupere ab aspectu, sic\nvelle ab auditu, both senses affect. Interdum et absentes amamus,\nsometimes we love those that are absent, saith Philostratus, and gives\ninstance in his friend Athenodorus, that loved a maid at Corinth whom\nhe never saw; non oculi sed mens videt, we see with the eyes of our\nunderstanding.\nBut the most familiar and usual cause of love is that which comes by\nsight, which conveys those admirable rays of beauty and pleasing graces\nto the heart. Plotinus derives love from sight, \u1f14\u03c1\u03bf\u03c2 quasi \u1f45\u03c1\u03b1\u03c3\u03b9\u03c2.\n[4814]Si nescis, oculi sunt in amore duces, the eyes are the harbingers\nof love, and the first step of love is sight, as [4815]Lilius Giraldus\nproves at large, hist. deor. syntag. 13. they as two sluices let in the\ninfluences of that divine, powerful, soul-ravishing, and captivating\nbeauty, which, as [4816]one saith, is sharper than any dart or needle,\nwounds deeper into the heart; and opens a gap through our eyes to that\nlovely wound, which pierceth the soul itself (Ecclus. 18.) Through it\nlove is kindled like a fire. This amazing, confounding, admirable,\namiable beauty, [4817]than which in all nature's treasure (saith\nIsocrates) there is nothing so majestical and sacred, nothing so\ndivine, lovely, precious, 'tis nature's crown, gold and glory; bonum si\nnon summum, de summis tamen non infrequenter triumphans, whose power\nhence may be discerned; we contemn and abhor generally such things as\nare foul and ugly to behold, account them filthy, but love and covet\nthat which is fair. 'Tis [4818] beauty in all things which pleaseth and\nallureth us, a fair hawk, a fine garment, a goodly building, a fair\nhouse, &c. That Persian Xerxes when he destroyed all those temples of\nthe gods in Greece, caused that of Diana, in integrum servari, to be\nspared alone for that excellent beauty and magnificence of it.\nInanimate beauty can so command. 'Tis that which painters, artificers,\norators, all aim at, as Eriximachus the physician, in Plato contends,\n[4819]It was beauty first that ministered occasion to art, to find out\nthe knowledge of carving, painting, building, to find out models,\nperspectives, rich furnitures, and so many rare inventions. Whiteness\nin the lily, red in the rose, purple in the violet, a lustre in all\nthings without life, the clear light of the moon, the bright beams of\nthe sun, splendour of gold, purple, sparkling diamond, the excellent\nfeature of the horse, the majesty of the lion, the colour of birds,\npeacock's tails, the silver scales of fish, we behold with singular\ndelight and admiration. [4820]And which is rich in plants, delightful\nin flowers, wonderful in beasts, but most glorious in men, doth make us\naffect and earnestly desire it, as when we hear any sweet harmony, an\neloquent tongue, see any excellent quality, curious work of man,\nelaborate art, or aught that is exquisite, there ariseth instantly in\nus a longing for the same. We love such men, but most part for\ncomeliness of person, we call them gods and goddesses, divine, serene,\nhappy, &c. And of all mortal men they alone ([4821]Calcagninus holds)\nare free from calumny; qui divitiis, magistratu et gloria florent,\ninjuria lacessimus, we backbite, wrong, hate renowned, rich, and happy\nmen, we repine at their felicity, they are undeserving we think,\nfortune is a stepmother to us, a parent to them. We envy (saith\n[4822]Isocrates) wise, just, honest men, except with mutual offices and\nkindnesses, some good turn or other, they extort this love from us;\nonly fair persons we love at first sight, desire their acquaintance,\nand adore them as so many gods: we had rather serve them than command\nothers, and account ourselves the more beholding to them, the more\nservice they enjoin us: though they be otherwise vicious, dishonest, we\nlove them, favour them, and are ready to do them any good office for\ntheir [4823]beauty's sake, though they have no other good quality\nbeside. Dic igitur o fomose, adolescens (as that eloquent Phavorinus\nbreaks out in [4824]Stobeus) dic Autiloque, suavius nectare loqueris;\ndic o Telemache, vehementius Ulysse dicis; dic Alcibiades utcunque\nebrius, libentius tibi licet ebrio auscultabimus. Speak, fair youth,\nspeak Autiloquus, thy words are sweeter than nectar, speak O\nTelemachus, thou art more powerful than Ulysses, speak Alcibiades\nthough drunk, we will willingly hear thee as thou art. Faults in such\nare no faults: for when the said Alcibiades had stolen Anytus his gold\nand silver plate, he was so far from prosecuting so foul a fact (though\nevery man else condemned his impudence and insolency) that he wished it\nhad been more, and much better (he loved him dearly) for his sweet\nsake. No worth is eminent in such lovely persons, all imperfections\nhid; non enim facile de his quos plurimum diligimus, turpitudinem\nsuspicamur, for hearing, sight, touch, &c., our mind and all our senses\nare captivated, omnes sensus formosus delectat. Many men have been\npreferred for their person alone, chosen kings, as amongst the Indians,\nPersians, Ethiopians of old; the properest man of person the country\ncould afford, was elected their sovereign lord; Gratior est pulchro\nveniens e corpore virtus, [4825]and so have many other nations thought\nand done, as [4826]Curtius observes: Ingens enim in corporis majestate\nveneratio est, for there is a majestical presence in such men; and so\nfar was beauty adored amongst them, that no man was thought fit to\nreign, that was not in all parts complete and supereminent. Agis, king\nof Lacedaemon, had like to have been deposed, because he married a\nlittle wife, they would not have their royal issue degenerate. Who\nwould ever have thought that Adrian' the Fourth, an English monk's\nbastard (as [4827]Papirius Massovius writes in his life), inops a suis\nrelectus, squalidus et miser, a poor forsaken child, should ever come\nto be pope of Rome? But why was it? Erat acri ingenio, facundia\nexpedita eleganti corpore, facieque laeta ac hilari, (as he follows it\nout of [4828]Nubrigensis, for he ploughs with his heifer,) he was wise,\nlearned, eloquent, of a pleasant, a promising countenance, a goodly,\nproper man; he had, in a word, a winning look of his own, and that\ncarried it, for that he was especially advanced. So Saul was a goodly\nperson and a fair. Maximinus elected emperor, &c. Branchus the son of\nApollo, whom he begot of Jance, Succron's daughter (saith Lactantius),\nwhen he kept King Admetus' herds in Thessaly, now grown a man, was an\nearnest suitor to his mother to know his father; the nymph denied him,\nbecause Apollo had conjured her to the contrary; yet overcome by his\nimportunity at last she sent him to his father; when he came into\nApollo's presence, malas Dei reverenter osculatus, he carried himself\nso well, and was so fair a young man, that Apollo was infinitely taken\nwith the beauty of his person, he could scarce look off him, and said\nhe was worthy of such parents, gave him a crown of gold, the spirit of\ndivination, and in conclusion made him a demigod. O vis superba formae,\na goddess beauty is, whom the very gods adore, nam pulchros dii amant;\nshe is Amoris domina, love's harbinger, love's loadstone, a witch, a\ncharm, &c. Beauty is a dower of itself, a sufficient patrimony, an\nample commendation, an accurate epistle, as [4829]Lucian,\n[4830]Apuleius, Tiraquellus, and some others conclude. Imperio digna\nforma, beauty deserves a kingdom, saith Abulensis, paradox. 2. cap.\n110. immortality; and [4831]more have got this honour and eternity for\ntheir beauty, than for all other virtues besides: and such as are fair,\nare worthy to be honoured of God and men. That Idalian Ganymede was\ntherefore fetched by Jupiter into heaven, Hephaestion dear to\nAlexander, Antinous to Adrian. Plato calls beauty for that cause a\nprivilege of nature, Naturae gaudentis opus, nature's masterpiece, a\ndumb comment; Theophrastus, a silent fraud; still rhetoric Carneades,\nthat persuades without speech, a kingdom without a guard, because\nbeautiful persons command as so many captains; Socrates, a tyranny,\nwhich tyranniseth over tyrants themselves; which made Diogenes belike\ncall proper women queens, quod facerent homines quae praeciperent,\nbecause men were so obedient to their commands. They will adore,\ncringe, compliment, and bow to a common wench (if she be fair) as if\nshe were a noble woman, a countess, a queen, or a goddess. Those\nintemperate young men of Greece erected at Delphos a golden image with\ninfinite cost, to the eternal memory of Phryne the courtesan, as Aelian\nrelates, for she was a most beautiful woman, insomuch, saith\n[4832]Athenaeus, that Apelles and Praxiteles drew Venus's picture from\nher. Thus young men will adore and honour beauty; nay kings themselves\nI say will do it, and voluntarily submit their sovereignty to a lovely\nwoman. Wine is strong, kings are strong, but a woman strongest, 1 Esd.\niv. 10. as Zerobabel proved at large to King Darius, his princes and\nnoblemen. Kings sit still and command sea and land, &c., all pay\ntribute to the king; but women make kings pay tribute, and have\ndominion over them. When they have got gold and silver, they submit all\nto a beautiful woman, give themselves wholly to her, gape and gaze on\nher, and all men desire her more than gold or silver, or any precious\nthing: they will leave father and mother, and venture their lives for\nher, labour and travel to get, and bring all their gains to women,\nsteal, fight, and spoil for their mistress's sake. And no king so\nstrong, but a fair woman is stronger than he is. All things (as\n[4833]he proceeds) fear to touch the king; yet I saw him and Apame his\nconcubine, the daughter of the famous Bartacus, sitting on the right\nhand of the king, and she took the crown off his head, and put it on\nher own, and stroke him with her left hand; yet the king gaped and\ngazed on her, and when she laughed he laughed, and when she was angry\nhe flattered to be reconciled to her. So beauty commands even kings\nthemselves; nay whole armies and kingdoms are captivated together with\ntheir kings: [4834]Forma vincit armatos, ferrum pulchritudo captivat;\nvincentur specie, qui non vincentur proelio. And 'tis a great matter\nsaith [4835]Xenophon, and of which all fair persons may worthily brag,\nthat a strong man must labour for his living if he will have aught, a\nvaliant man must fight and endanger himself for it, a wise man speak,\nshow himself, and toil; but a fair and beautiful person doth all with\nease, he compasseth his desire without any pains-taking: God and men,\nheaven and earth conspire to honour him; every one pities him above\nother, if he be in need, [4836]and all the world is willing to do him\ngood. [4837]Chariclea fell into the hand of pirates, but when all the\nrest were put to the edge of the sword, she alone was preserved for her\nperson. [4838]When Constantinople was sacked by the Turk, Irene\nescaped, and was so far from being made a captive, that she even\ncaptivated the Grand Signior himself. So did Rosamond insult over King\nHenry the Second.\n[4839]\u2014\u2014\u2014I was so fair an object;\nWhom fortune made my king, my love made subject;\nHe found by proof the privilege of beauty,\nThat it had power to countermand all duty.\n\nIt captivates the very gods themselves, Morosiora numina,\n[4840]\u2014\u2014\u2014Deus ipse deorum\nFactus ob hanc formam bos, equus imber olor.\n\nAnd those mali genii are taken with it, as [4841]I have already proved.\nFormosam Barbari verentur, et ad spectum pulchrum immanis animus\nmansuescit. (Heliodor. lib. 5.) The barbarians stand in awe of a fair\nwoman, and at a beautiful aspect a fierce spirit is pacified. For when\nas Troy was taken, and the wars ended (as Clemens [4842]Alexandrinus\nquotes out of Euripides) angry Menelaus with rage and fury armed, came\nwith his sword drawn, to have killed Helen, with his own hands, as\nbeing the sole cause of all those wars and miseries: but when he saw\nher fair face, as one amazed at her divine beauty, he let his weapon\nfall, and embraced her besides, he had no power to strike so sweet a\ncreature. Ergo habetantur enses pulchritudine, the edge of a sharp\nsword (as the saying is) is dulled with a beautiful aspect, and\nseverity itself is overcome. Hiperides the orator, when Phryne his\nclient was accused at Athens for her lewdness, used no other defence in\nher cause, but tearing her upper garment, disclosed her naked breast to\nthe judges, with which comeliness of her body and amiable gesture they\nwere so moved and astonished, that they did acquit her forthwith, and\nlet her go. O noble piece of justice! mine author exclaims: and who is\nhe that would not rather lose his seat and robes, forfeit his office,\nthan give sentence against the majesty of beauty? Such prerogatives\nhave fair persons, and they alone are free from danger. Parthenopaeus\nwas so lovely and fair, that when he fought in the Theban wars, if his\nface had been by chance bare, no enemy would offer to strike at or hurt\nhim, such immunities hath beauty. Beasts themselves are moved with it.\nSinalda was a woman of such excellent feature, [4843]and a queen, that\nwhen she was to be trodden on by wild horses for a punishment, the wild\nbeasts stood in admiration of her person, (Saxo Grammaticus lib. 8.\nDan. hist.) and would not hurt her. Wherefore did that royal virgin in\n[4844]Apuleius, when she fled from the thieves' den, in a desert, make\nsuch an apostrophe to her ass on whom she rode; (for what knew she to\nthe contrary, but that he was an ass?) Si me parentibus et proco\nformoso reddideris, quas, tibi gratias, quos honores habebo, quos cibos\nexhibebo? [4845]She would comb him, dress him, feed him, and trick him\nevery day herself, and he should work no more, toil no more, but rest\nand play, &c. And besides she would have a dainty picture drawn, in\nperpetual remembrance, a virgin riding upon an ass's back with this\nmotto, Asino vectore regia virgo fugiens captivitatem; why said she all\nthis? why did she make such promises to a dumb beast? but that she\nperceived the poor ass to be taken with her beauty, for he did often\nobliquo collo pedes puellae decoros basiare, kiss her feet as she rode,\net ad delicatulas voculas tentabat adhinnire, offer to give consent as\nmuch as in him was to her delicate speeches, and besides he had some\nfeeling, as she conceived of her misery. And why did Theogine's horse\nin Heliodorus [4846]curvet, prance, and go so proudly, exultans\nalacriter et superbiens, &c., but that such as mine author supposeth,\nhe was in love with his master? dixisses ipsum equum pulchrum\nintelligere pulchram domini fomam? A fly lighted on [4847] Malthius'\ncheek as he lay asleep; but why? Not to hurt him, as a parasite of his,\nstanding by, well perceived, non ut pungeret, sed ut oscularetur, but\ncertainly to kiss him, as ravished with his divine looks. Inanimate\ncreatures, I suppose, have a touch of this. When a drop of\n[4848]Psyche's candle fell on Cupid's shoulder, I think sure it was to\nkiss it. When Venus ran to meet her rose-cheeked Adonis, as an elegant\n[4849]poet of our's sets her out,\n\u2014\u2014\u2014the bushes in the way\nSome catch her neck, some kiss her face,\nSome twine about her legs to make her stay,\nAnd all did covet her for to embrace.\n\nAer ipse amore inficitur, as Heliodorus holds, the air itself is in\nlove: for when Hero plaid upon her lute,\n[4850]The wanton air in twenty sweet forms danc't\nAfter her fingers\u2014\u2014\u2014\n\nand those lascivious winds stayed Daphne when she fled from Apollo;\n[4851]\u2014\u2014\u2014nudabant corpora venti,\nObviaque adversas vibrabant flamina vestes.\n\nBoreas Ventus loved Hyacinthus, and Orithya Ericthons's daughter of\nAthens: vi rapuit, &c. he took her away by force, as she was playing\nwith other wenches at Ilissus, and begat Zetes and Galias his two sons\nof her. That seas and waters are enamoured with this our beauty, is all\nout as likely as that of the air and winds; for when Leander swam in\nthe Hellespont, Neptune with his trident did beat down the waves, but\nThey still mounted up intending to have kiss'd him.\nAnd fell in drops like tears because they missed him.\n\nThe [4852]river Alpheus was in love with Arethusa, as she tells the\ntale herself,\n[4853]\u2014\u2014\u2014viridesque manu siccata capillos,\nFluminis Alphei veteres recitavit amores;\nPars ego Nympharum, &c.\n\nWhen our Thame and Isis meet\n[4854]Oscula mille sonant, connexu brachia pallent,\nMutuaque explicitis connectunt colla lacertis.\n\nInachus and Pineus, and how many loving rivers can I reckon up, whom\nbeauty hath enthralled! I say nothing all this while of idols\nthemselves that have committed idolatry in this kind, of\nlooking-glasses, that have been rapt in love (if you will believe\n[4855]poets), when their ladies and mistresses looked on to dress them.\nEt si non habeo sensum, tua gratia sensum\nExhibet, et calidi sentio amoris onus.\nDirigis huc quoties spectantia lumina, flamma\nSuccendunt inopi saucia membra mihi.\n\nThough I no sense at all of feeling have.\nYet your sweet looks do animate and save;\nAnd when your speaking eyes do this way turn,\nMethinks my wounded members live and burn.\n\nI could tell you such another story of a spindle that was fired by a\nfair lady's [4856]looks, or fingers, some say, I know not well whether,\nbut fired it was by report, and of a cold bath that suddenly smoked,\nand was very hot when naked Coelia came into it, Miramur quis sit\ntantus et unde vapor, [4857]&c. But of all the tales in this kind, that\nis the most memorable of [4858]Death himself, when he should have\nstrucken a sweet young virgin with his dart, he fell in love with the\nobject. Many more such could I relate which are to be believed with a\npoetical faith. So dumb and dead creatures dote, but men are mad,\nstupefied many times at the first sight of beauty, amazed, [4859]as\nthat fisherman in Aristaenetus that spied a maid bathing herself by the\nseaside,\n[4860]Soluta mihi sunt omnia membra\u2014\nA capite ad calcem. sensusque omnis periit\nDe pectore, tam immensus stupor animam invasit mihi.\n\nAnd as [4861]Lucian, in his images, confesses of himself, that he was\nat his mistress's presence void of all sense, immovable, as if he had\nseen a Gorgon's head: which was no such cruel monster (as [4862]Coelius\ninterprets it, lib. 3. cap. 9.), but the very quintessence of beauty,\nsome fair creature, as without doubt the poet understood in the first\nfiction of it, at which the spectators were amazed. [4863]Miseri quibus\nintentata nites, poor wretches are compelled at the very sight of her\nravishing looks to run mad, or make away with themselves.\n[4864]They wait the sentence of her scornful eyes;\nAnd whom she favours lives, the other dies.\n\n4865]Heliodorus, lib. 1. brings in Thyamis almost besides himself, when\nhe saw Chariclia first, and not daring to look upon her a second time,\nfor he thought it impossible for any man living to see her and contain\nhimself. The very fame of beauty will fetch them to it many miles off\n(such an attractive power this loadstone hath), and they will seem but\nshort, they will undertake any toil or trouble, [4866]long journeys.\nPenia or Atalanta shall not overgo them, through seas, deserts,\nmountains, and dangerous places, as they did to gaze on Psyche: many\nmortal men came far and near to see that glorious object of her age,\nParis for Helena, Corebus to Troja.\n\u2014\u2014\u2014Illis Trojam qui forte diebus\nVenerat insano Cassandrae insensus amore.\n\nwho inflamed with a violent passion for Cassandra, happened then to be\nin Troy. King John of France, once prisoner in England, came to visit\nhis old friends again, crossing the seas; but the truth is, his coming\nwas to see the Countess of Salisbury, the nonpareil of those times, and\nhis dear mistress. That infernal God Pluto came from hell itself, to\nsteal Proserpine; Achilles left all his friends for Polixena's sake,\nhis enemy's daughter; and all the [4867]Graecian gods forsook their\nheavenly mansions for that fair lady, Philo Dioneus daughter's sake,\nthe paragon of Greece in those days; ea enim venustate fuit, ut eam\ncertatim omnes dii conjugem expeterent: for she was of such surpassing\nbeauty, that all the gods contended for her love. [4868]Formosa divis\nimperat puella. The beautiful maid commands the gods. They will not\nonly come to see, but as a falcon makes a hungry hawk hover about,\nfollow, give attendance and service, spend goods, lives, and all their\nfortunes to attain;\nWere beauty under twenty locks kept fast,\nYet love breaks through, and picks them all at last.\n\nWhen fair [4869]Hero came abroad, the eyes, hearts, and affections of\nher spectators were still attendant on her.\n[4870]Et medios inter vultus supereminet omnes,\nPerque urbem aspiciunt venientem numinis instar.\n\n[4871]So far above the rest fair Hero shined.\nAnd stole away the enchanted gazer's mind.\n\n[4872]When Peter Aretine's Lucretia came first to Rome, and that the\nfame of her beauty, ad urbanarum deliciarum sectatores venerat, nemo\nnon ad videndam eam, &c. was spread abroad, they came in (as they say)\nthick and threefold to see her, and hovered about her gates, as they\ndid of old to Lais of Corinth, and Phryne of Thebes, [4873]Ad cujus\njacuit Graecia tota fores, at whose gates lay all Greece. [4874]Every\nman sought to get her love, some with gallant and costly apparel, some\nwith an affected pace, some with music, others with rich gifts,\npleasant discourse, multitude of followers; others with letters, vows,\nand promises, to commend themselves, and to be gracious in her eyes.\nHappy was he that could see her, thrice happy that enjoyed her company.\nCharmides [4875]in Plato was a proper young man in comeliness of\nperson, and all good qualities, far exceeding others; whensoever fair\nCharmides came abroad, they seemed all to be in love with him (as\nCritias describes their carriage), and were troubled at the very sight\nof him; many came near him, many followed him wheresoever he went, as\nthose [4876]formarum spectatores did Acontius, if at any time he walked\nabroad: the Athenian lasses stared on Alcibiades; Sappho and the\nMitilenean women on Phaon the fair. Such lovely sights do not only\nplease, entice, but ravish and amaze. Cleonimus, a delicate and tender\nyouth, present at a feast which Androcles his uncle made in Piraeo at\nAthens, when he sacrificed to Mercury, so stupefied the guests, Dineas,\nAristippus, Agasthenes, and the rest (as Charidemus in [4877]Lucian\nrelates it), that they could not eat their meat, they sat all supper\ntime gazing, glancing at him, stealing looks, and admiring of his\nbeauty. Many will condemn these men that are so enamoured, for fools;\nbut some again commend them for it; many reject Paris's judgment, and\nyet Lucian approves of it, admiring Paris for his choice; he would have\ndone as much himself, and by good desert in his mind: beauty is to be\npreferred [4878]before wealth or wisdom. [4879]Athenaeus Deipnosophist,\nlib. 13. cap. 7, holds it not such indignity for the Trojans and Greeks\nto contend ten years, to spend so much labour, lose so many men's lives\nfor Helen's sake, [4880]for so fair a lady's sake,\nOb talem uxorem cui praestantissima forma,\nNil mortale refert.\n\nThat one woman was worth a kingdom, a hundred thousand other women, a\nworld itself. Well might [4881]Sterpsichores be blind for carping at so\nfair a creature, and a just punishment it was. The same testimony gives\nHomer of the old men of Troy, that were spectators of that single\ncombat between Paris and Menelaus at the Seian gate, when Helen stood\nin presence; they said all, the war was worthily prolonged and\nundertaken [4882]for her sake. The very gods themselves (as Homer and\n[4883]Isocrates record) fought more for Helen, than they did against\nthe giants. When [4884]Venus lost her son Cupid, she made proclamation\nby Mercury, that he that could bring tidings of him should have seven\nkisses; a noble reward some say, and much better than so many golden\ntalents; seven such kisses to many men were more precious than seven\ncities, or so many provinces. One such a kiss alone would recover a man\nif he were a dying, [4885]Suaviolum Stygia sic te de valle reducet, &c.\nGreat Alexander married Roxanne, a poor man's child, only for her\nperson. [4886]'Twas well done of Alexander, and heroically done; I\nadmire him for it. Orlando was mad for Angelica, and who doth not\ncondole his mishap? Thisbe died for Pyramus, Dido for Aeneas; who doth\nnot weep, as (before his conversion) [4887]Austin did in commiseration\nof her estate! she died for him; methinks (as he said) I could die for\nher.\nBut this is not the matter in hand; what prerogative this beauty hath,\nof what power and sovereignty it is, and how far such persons that so\nmuch admire, and dote upon it, are to be justified; no man doubts of\nthese matters; the question is, how and by what means beauty produceth\nthis effect? By sight: the eye betrays the soul, and is both active and\npassive in this business; it wounds and is wounded, is an especial\ncause and instrument, both in the subject and in the object. [4888]As\ntears, it begins in the eyes, descends to the breast; it conveys these\nbeauteous rays, as I have said, unto the heart. Ut vidi ut perii.\n[4889]Mars videt hanc, visamque cupit. Schechem saw Dinah the daughter\nof Leah, and defiled her, Gen. xxxiv. 3. Jacob, Rachel, xxix. 17, for\nshe was beautiful and fair. David spied Bathsheba afar off, 2 Sam. xi.\n2. The Elders, Susanna, [4890]as that Orthomenian Strato saw fair\nAristoclea daughter of Theophanes, bathing herself at that Hercyne well\nin Lebadea, and were captivated in an instant. Viderunt oculi,\nrapuerunt pectora flammae; Ammon fell sick for Thamar's sake, 2 Sam.\nxiii. 2. The beauty of Esther was such, that she found favour not only\nin the sight of Ahasuerus, but of all those that looked upon her.\nGerson, Origen, and some others, contended that Christ himself was the\nfairest of the sons of men, and Joseph next unto him, speciosus prae\nfiliis hominum, and they will have it literally taken; his very person\nwas such, that he found grace and favour of all those that looked upon\nhim. Joseph was so fair, that, as the ordinary gloss hath it, filiae\ndecurrerent per murum, et ad fenestras, they ran to the top of the\nwalls and to the windows to gaze on him, as we do commonly to see some\ngreat personage go by: and so Matthew Paris describes Matilda the\nEmpress going through Cullen. [4891]P. Morales the Jesuit saith as much\nof the Virgin Mary. Antony no sooner saw Cleopatra, but, saith Appian,\nlib. 1, he was enamoured of her. [4892]Theseus at the first sight of\nHelen was so besotted, that he esteemed himself the happiest man in the\nworld if he might enjoy her, and to that purpose kneeled down, and made\nhis pathetical prayers unto the gods. [4893]Charicles, by chance,\nespying that curious picture of smiling Venus naked in her temple,\nstood a great while gazing, as one amazed; at length, he brake into\nthat mad passionate speech, O fortunate god Mars, that wast bound in\nchains, and made ridiculous for her sake! He could not contain himself,\nbut kissed her picture, I know not how oft, and heartily desired to be\nso disgraced as Mars was. And what did he that his betters had not done\nbefore him?\n[4894]\u2014\u2014\u2014atque aliquis de diis non tristibus optat\nSic fieri turpis\u2014\u2014\u2014\n\nWhen Venus came first to heaven, her comeliness was such, that (as mine\nauthor saith) [4895]all the gods came flocking about, and saluted her,\neach of them went to Jupiter, and desired he might have her to be his\nwife. When fair [4896]Antilochus came in presence, as a candle in the\ndark his beauty shined, all men's eyes (as Xenophon describes the\nmanner of it) were instantly fixed on him, and moved at the sight,\ninsomuch that they could not conceal themselves, but in gesture or\nlooks it was discerned and expressed. Those other senses, hearing,\ntouching, may much penetrate and affect, but none so much, none so\nforcible as sight. Forma Briseis mediis in armis movit Achillem,\nAchilles was moved in the midst of a battle by fair Briseis, Ajax by\nTecmessa; Judith captivated that great Captain Holofernes: Dalilah,\nSamson; Rosamund, [4897]Henry the Second; Roxolana, Suleiman the\nMagnificent, &c.\n[4898]\u039d\u03b9\u03ba\u1fb6 \u03b4\u03b5 \u03ba\u03b1\u1f76 \u03c3\u03af\u03b4\u03b7\u03c1\u03bf\u03bd\n\u039a\u03b1\u1f76 \u03c0\u1fe6\u03c1 \u03ba\u03b1\u03bb\u1f74 \u03c4\u1f76\u03c2 \u03bf\u1f56\u03c3\u03b1.\n\nA fair woman overcomes fire and sword.\n[4899]Nought under heaven so strongly doth allure\nThe sense of man and all his mind possess,\nAs beauty's loveliest bait, that doth procure\nGreat warriors erst their rigour to suppress,\nAnd mighty hands forget their manliness,\nDriven with the power of an heart-burning eye,\nAnd lapt in flowers of a golden tress.\nThat can with melting pleasure mollify\nTheir harden'd hearts inur'd to cruelty.\n\n[4900]Clitiphon ingenuously confesseth, that he no sooner came in\nLeucippe's presence, but that he did corde tremere, et oculis lascivius\nintueri; [4901]he was wounded at the first sight, his heart panted, and\nhe could not possibly turn his eyes from her. So doth Calysiris in\nHeliodorus, lib. 2. Isis Priest, a reverend old man, complain, who by\nchance at Memphis seeing that Thracian Rodophe, might not hold his eyes\noff her: [4902]I will not conceal it, she overcame me with her\npresence, and quite assaulted my continency which I had kept unto mine\nold age; I resisted a long time my bodily eyes with the eyes of my\nunderstanding; at last I was conquered, and as in a tempest carried\nheadlong. [4903] Xenophiles, a philosopher, railed at women downright\nfor many years together, scorned, hated, scoffed at them; coming at\nlast into Daphnis a fair maid's company (as he condoles his mishap to\nhis friend Demaritis), though free before, Intactus nullis ante\ncupidinibus, was far in love, and quite overcome upon a sudden. Victus\nsum fateor a Daphnide, &c. I confess I am taken,\n[4904]Sola haec inflexit sensus, animumque labentem\nImpulit\u2014\u2014\u2014\n\nI could hold out no longer. Such another mishap, but worse, had\nStratocles the physician, that blear-eyed old man, muco plenus (so\n[4905]Prodromus describes him); he was a severe woman's-hater all his\nlife, foeda et contumeliosa semper in faeminas profatus, a bitter\npersecutor of the whole sex, humanas aspides et viperas appellabat, he\nforswore them all still, and mocked them wheresoever he came, in such\nvile terms, ut matrem et sorores odisses, that if thou hadst heard him,\nthou wouldst have loathed thine own mother and sisters for his word's\nsake. Yet this old doting fool was taken at last with that celestial\nand divine look of Myrilla, the daughter of Anticles the gardener, that\nsmirking wench, that he shaved off his bushy beard, painted his face,\n[4906]curled his hair, wore a laurel crown to cover his bald pate, and\nfor her love besides was ready to run mad. For the very day that he\nmarried he was so furious, ut solis occasum minus expectare posset (a\nterrible, a monstrous long day), he could not stay till it was night,\nsed omnibus insalutatis in thalamum festinans irrupit, the meat scarce\nout of his mouth, without any leave taking, he would needs go presently\nto bed. What young man, therefore, if old men be so intemperate, can\nsecure himself? Who can say I will not be taken with a beautiful\nobject? I can, I will contain. No, saith [4907]Lucian of his mistress,\nshe is so fair, that if thou dost but see her, she will stupefy thee,\nkill thee straight, and, Medusa like, turn thee to a stone; thou canst\nnot pull thine eyes from her, but, as an adamant doth iron, she will\ncarry thee bound headlong whither she will herself, infect thee like a\nbasilisk. It holds both in men and women. Dido was amazed at Aeneas'\npresence; Obstupuit primo aspectu Sidonia Dido; and as he feelingly\nverified out of his experience;\n[4908]Quam ego postquam vidi, non ita amavi ut sani solent\nHomines, sed eodem pacto ut insani solent.\n\nI lov'd her not as others soberly,\nBut as a madman rageth, so did I.\n\nSo Museus of Leander, nusquam lumen detorquet ab illa; and\n[4909]Chaucer of Palamon,\nHe cast his eye upon Emilia,\nAnd therewith he blent and cried ha, ha,\nAs though he had been stroke unto the hearta.\n\nIf you desire to know more particularly what this beauty is, how it\ndoth Influere, how it doth fascinate (for, as all hold, love is a\nfascination), thus in brief. [4910]This comeliness or beauty ariseth\nfrom the due proportion of the whole, or from each several part. For an\nexact delineation of which, I refer you to poets, historiographers, and\nthose amorous writers, to Lucian's Images, and Charidemus, Xenophon's\ndescription of Panthea, Petronius Catalectes, Heliodorus Chariclia,\nTacius Leucippe, Longus Sophista's Daphnis and Chloe, Theodorus\nProdromus his Rhodanthes, Aristaenetus and Philostratus Epistles,\nBalthazar Castilio, lib. 4. de aulico. Laurentius, cap. 10, de melan.\nAeneas Sylvius his Lucretia, and every poet almost, which have most\naccurately described a perfect beauty, an absolute feature, and that\nthrough every member, both in men and women. Each part must concur to\nthe perfection of it; for as Seneca saith, Ep. 33. lib. 4. Non est\nformosa mulier cujus crus laudatur et brachium, sed illa cujus simul\nuniversa facies admirationem singulis partibus dedit; she is no fair\nwoman, whose arm, thigh, &c. are commended, except the face and all the\nother parts be correspondent. And the face especially gives a lustre to\nthe rest: the face is it that commonly denominates a fair or foul: arx\nformae facies, the face is beauty's tower; and though the other parts\nbe deformed, yet a good face carries it (facies non uxor amatur) that\nalone is most part respected, principally valued, deliciis suis ferox,\nand of itself able to captivate.\n[4911]Urit te Glycerae nitor,\nUrit grata protervitas,\nEt vultus nimium lubricus aspici.\n\nGlycera's too fair a face was it that set him on fire, too fine to be\nbeheld. When [4912]Chaerea saw the singing wench's sweet looks, he was\nso taken, that he cried out, O faciem pulchram, deleo omnes dehinc ex\nanimo mulieres, taedet quotidianarum harum formarum! O fair face, I'll\nnever love any but her, look on any other hereafter but her; I am weary\nof these ordinary beauties, away with them. The more he sees her, the\nworse he is,\u2014uritque videndo, as in a burning-glass, the sunbeams are\nre-collected to a centre, the rays of love are projected from her eyes.\nIt was Aeneas's countenance ravished Queen Dido, Os humerosque Deo\nsimilis, he had an angelical face.\n[4913]O sacros vultus Baccho vel Apolline dignos,\nQuos vir, quos tuto foemina nulla videt!\n\n\u2014\u2014\u2014O sacred looks, befitting majesty,\nWhich never mortal wight could safely see.\n\nAlthough for the greater part this beauty be most eminent in the face,\nyet many times those other members yield a most pleasing grace, and are\nalone sufficient to enamour. A high brow like unto the bright heavens,\ncoeli pulcherrima plaga, Frons ubi vivit honor, frons ubi ludit amor,\nwhite and smooth like the polished alabaster, a pair of cheeks of\nvermilion colour, in which love lodgeth; [4914]Amor qui mollibus genis\npuellae pernoctas: a coral lip, suaviorum delubrum, in which Basia\nmille patent, basia mille latent, A thousand appear, as many are\nconcealed; gratiarum sedes gratissima; a sweet-smelling flower, from\nwhich bees may gather honey, [4915]Mellilegae volucres quid adhuc cava\nthyma rosasque, &c.\nOmnes ad dominae labra venite meae,\nIlla rosas spirat, &c.\n\nA white and round neck, that via lactea, dimple in the chin, black\neyebrows, Cupidinis arcus, sweet breath, white and even teeth, which\nsome call the salepiece, a fine soft round pap, gives an excellent\ngrace, [4916]Quale decus tumidis Pario de marmore mammis! [4917]and\nmake a pleasant valley lacteum sinum, between two chalky hills,\nSororiantes papillulas, et ad pruritum frigidos amatores solo aspectu\nexcitantes. Unde is, [4918]Forma papillarum quam fuit apta premi!\u2014Again\nUrebant oculos durae stantesque mamillae. A flaxen hair; golden hair\nwas even in great account, for which Virgil commends Dido, Nondum\nsustulerat flavum Proserpinina crinem, Et crines nodantur in aurum.\nApollonius (Argonaut. lib. 4. Jasonis flava coma incendit cor Medeae)\nwill have Jason's golden hair to be the main cause of Medea's dotage on\nhim. Castor and Pollux were both yellow haired. Paris, Menelaus, and\nmost amorous young men, have been such in all ages, molles ac suaves,\nas Baptista Porta infers, [4919] Physiog. lib. 2. lovely to behold.\nHomer so commends Helen, makes Patroclus and Achilles both yellow\nhaired: Pulchricoma Venus, and Cupid himself was yellow haired, in\naurum coruscante et crispante capillo, like that neat picture of\nNarcissus in Callistratus; for so [4920]Psyche spied him asleep,\nBriseis, Polixena, &c. flavicomae omnes,\n\u2014\u2014\u2014and Hero the fair,\nWhom young Apollo courted for her hair.\n\nLeland commends Guithera, king Arthur's wife, for a flaxen hair: so\nPaulus Aemilius sets out Clodeveus, that lovely king of France.\n[4921]Synesius holds every effeminate fellow or adulterer is fair\nhaired: and Apuleius adds that Venus herself, goddess of love, cannot\ndelight, [4922]though she come accompanied with the graces, and all\nCupid's train to attend upon her, girt with her own girdle, and smell\nof cinnamon and balm, yet if she be bald or badhaired, she cannot\nplease her Vulcan. Which belike makes our Venetian ladies at this day\nto counterfeit yellow hair so much, great women to calamistrate and\ncurl it up, vibrantes ad gratiam crines, et tot orbibus in captivitatem\nflexos, to adorn their heads with spangles, pearls, and made-flowers;\nand all courtiers to effect a pleasing grace in this kind. In a word,\n[4923]the hairs are Cupid's nets, to catch all comers, a brushy wood,\nin which Cupid builds his nest, and under whose shadow all loves a\nthousand several ways sport themselves.\nA little soft hand, pretty little mouth, small, fine, long fingers,\nGratiae quae digitis \u2014'tis that which Apollo did admire in\nDaphne,\u2014laudat digitosque manusque; a straight and slender body, a\nsmall foot, and well-proportioned leg, hath an excellent lustre,\n[4924]Cui totum incumbit corpus uti fundamento aedes. Clearchus vowed\nto his friend Amyander in [4925]Aristaenetus, that the most attractive\npart in his mistress, to make him love and like her first, was her\npretty leg and foot: a soft and white skin, &c. have their peculiar\ngraces, [4926]Nebula haud est mollior ac hujus cutis est, aedipol\npapillam bellulam. Though in men these parts are not so much respected;\na grim Saracen sometimes,\u2014nudus membra Pyracmon, a martial hirsute face\npleaseth best; a black man is a pearl in a fair woman's eye, and is as\nacceptable as [4927]lame Vulcan was to Venus; for he being a sweaty\nfuliginous blacksmith, was dearly beloved of her, when fair Apollo,\nnimble Mercury were rejected, and the rest of the sweet-faced gods\nforsaken. Many women (as Petronius [4928]observes) sordibus calent (as\nmany men are more moved with kitchen wenches, and a poor market maid,\nthan all these illustrious court and city dames) will sooner dote upon\na slave, a servant, a dirt dauber, a brontes, a cook, a player, if they\nsee his naked legs or arms, thorosaque brachia, [4929]&c., like that\nhuntsman Meleager in Philostratus, though he be all in rags, obscene\nand dirty, besmeared like a ruddleman, a gipsy, or a chimney-sweeper,\nthan upon a noble gallant, Nireus, Ephestion, Alcibiades, or those\nembroidered courtiers full of silk and gold. [4930]Justine's wife, a\ncitizen of Rome, fell in love with Pylades a player, and was ready to\nrun mad for him, had not Galen himself helped her by chance. Faustina\nthe empress doted on a fencer.\nNot one of a thousand falls in love, but there is some peculiar part or\nother which pleaseth most, and inflames him above the rest. [4931]A\ncompany of young philosophers on a time fell at variance, which part of\na woman was most desirable and pleased best? some said the forehead,\nsome the teeth, some the eyes, cheeks, lips, neck, chin, &c., the\ncontroversy was referred to Lais of Corinth to decide; but she,\nsmiling, said, they were a company of fools; for suppose they had her\nwhere they wished, what would they [4932]first seek? Yet this\nnotwithstanding I do easily grant, neque quis vestrum negaverit opinor,\nall parts are attractive, but especially [4933]the eyes, [4934]\n\u2014\u2014\u2014videt igne micantes,\nSideribus similes oculos\u2014\u2014\u2014\n\nwhich are love's fowlers; [4935]aucupium amoris, the shoeing horns, the\nhooks of love (as Arandus will) the guides, touchstone, judges, that in\na moment cure mad men, and make sound folks mad, the watchmen of the\nbody; what do they not? How vex they not? All this is true, and (which\nAthaeneus lib. 13. dip. cap. 5. and Tatius hold) they are the chief\nseats of love, and James Lernutius [4936]hath facetely expressed in an\nelegant ode of his,\nAmorem ocellis flammeolis herae\nVidi insidentem, credite posteri,\nFratresque circum ludibundos\nCum pharetra volitare et arcu, &c.\n\nI saw Love sitting in my mistress' eyes\nSparkling, believe it all posterity,\nAnd his attendants playing round about\nWith bow and arrows ready for to fly.\n\nScaliger calls the eyes, [4937]Cupid's arrows; the tongue, the\nlightning of love; the paps, the tents: [4938]Balthazar Castilio, the\ncauses, the chariots, the lamps of love,\n\u2014\u2014\u2014aemula lumina stellis,\nLumina quae possent sollicitare deos.\n\nEyes emulating stars in light,\nEnticing gods at the first sight;\n\nLove's orators, Petronius.\nO blandos oculos, et o facetos,\nEt quadam propria nota loquaces\nIllic est Venus, et leves amores,\nAtque ipsa in medio sedet voluptas.\n\nO sweet and pretty speaking eyes,\nWhere Venus, love, and pleasure lies.\n\nLove's torches, touch-box, naphtha and matches, [4939]Tibullus.\nIllius ex oculis quum vult exurere divos,\nAccendit geminas lampades acer amor.\n\nTart Love when he will set the gods on fire,\nLightens the eyes as torches to desire.\n\nLeander, at the first sight of Hero's eyes, was incensed, saith\nMusaeus.\nSimul in [4940]oculorum radiis crescebat fax amorum,\nEt cor fervebat invecti ignis impetu;\nPulchritudo enim Celebris immaculatae foeminae,\nAcutior hominibus est veloci sagitta.\nOculos vero via est, ab oculi ictibus\nVulnus dilabitur, et in praecordia viri manat.\n\nLove's torches 'gan to burn first in her eyes.\nAnd set his heart on fire which never dies:\nFor the fair beauty of a virgin pure\nIs sharper than a dart, and doth inure\nA deeper wound, which pierceth to the heart\nBy the eyes, and causeth such a cruel smart.\n\n[4941]A modern poet brings in Amnon complaining of Thamar,\n\u2014\u2014\u2014et me fascino\nOccidit ille risus et formae lepos,\nIlle nitor, illa gratia, et verus decor,\nIllae aemulantes purpuram, et [4942]rosas genae,\nOculique vinctaeque aureo nodo comae.\u2014\u2014\u2014\n\nIt was thy beauty, 'twas thy pleasing smile,\nThy grace and comeliness did me beguile;\nThy rose-like cheeks, and unto purple fair\nThy lovely eyes and golden knotted hair.\n\n[4943]Philostratus Lemnius cries out on his mistress's basilisk eyes,\nardentes faces, those two burning-glasses, they had so inflamed his\nsoul, that no water could quench it. What a tyranny (saith he), what a\npenetration of bodies is this! thou drawest with violence, and\nswallowest me up, as Charybdis doth sailors with thy rocky eyes: he\nthat falls into this gulf of love, can never get out. Let this be the\ncorollary then, the strongest beams of beauty are still darted from the\neyes.\n[4944]Nam quis lumina tanta, tanta\nPosset luminibus suis tueri,\nNon statim trepidansque, palpitansque,\nPrae desiderii aestuantis aura? &c.\n\nFor who such eyes with his can see,\nAnd not forthwith enamour'd be!\n\nAnd as men catch dotterels by putting out a leg or an arm, with those\nmutual glances of the eyes they first inveigle one another.\n[4945]Cynthia prima suis miserum me, cepit ocellis. Of all eyes (by the\nway) black are most amiable, enticing and fairer, which the poet\nobserves in commending of his mistress. [4946]Spectandum nigris oculis,\nnigroque capillo, which Hesiod admires in his Alemena,\n[4947]Cujus a vertice ac nigricantibus oculis,\nTale quiddam spiral ac ab aurea Venere.\n\nFrom her black eyes, and from her golden face\nAs if from Venus came a lovely grace.\n\nand [4948]Triton in his Milaene\u2014nigra oculos formosa mihi. [4949]Homer\nuseth that epithet of ox-eyed, in describing Juno, because a round\nblack eye is the best, the son of beauty, and farthest from black the\nworse: which [4950]Polydore Virgil taxeth in our nation: Angli ut\nplurimum caesiis oculis, we have grey eyes for the most part. Baptisma\nPorta, Physiognom. lib. 3. puts grey colour upon children, they be\nchildish eyes, dull and heavy. Many commend on the other side Spanish\nladies, and those [4951]Greek dames at this day, for the blackness of\ntheir eyes, as Porta doth his Neapolitan young wives. Suetonius\ndescribes Julius Caesar to have been nigris vegetisque oculis\nmicantibus, of a black quick sparkling eye: and although Averroes in\nhis Colliget will have such persons timorous, yet without question they\nare most amorous.\nNow last of all, I will show you by what means beauty doth fascinate,\nbewitch, as some hold, and work upon the soul of a man by the eye. For\ncertainly I am of the poet's mind, love doth bewitch and strangely\nchange us.\n[4952]Ludit amor sensus, oculos perstringit, et aufert\nLibertatem animi, mira nos fascinat arte.\nCredo aliquis daemon subiens praecordia flammam\nConcitat, et raptam tollit de cardine mentem.\n\nLove mocks our senses, curbs our liberties,\nAnd doth bewitch us with his art and rings,\nI think some devil gets into our entrails,\nAnd kindles coals, and heaves our souls from th'hinges.\n\nHeliodorus lib. 3. proves at large, [4953]that love is witchcraft, it\ngets in at our eyes, pores, nostrils, engenders the same qualities and\naffections in us, as were in the party whence it came. The manner of\nthe fascination, as Ficinus 10. cap. com. in Plat. declares it, is\nthus: Mortal men are then especially bewitched, when as by often gazing\none on the other, they direct sight to sight, join eye to eye, and so\ndrink and suck in love between them; for the beginning of this disease\nis the eye. And therefore he that hath a clear eye, though he be\notherwise deformed, by often looking upon him, will make one mad, and\ntie him fast to him by the eye. Leonard. Varius, lib. 1. cap. 2. de\nfascinat. telleth us, that by this interview, [4954]the purer spirits\nare infected, the one eye pierceth through the other with his rays,\nwhich he sends forth, and many men have those excellent piercing eyes,\nthat, which Suetonius relates of Augustus, their brightness is such,\nthey compel their spectators to look off, and can no more endure them\nthan the sunbeams. [4955]Barradius, lib. 6. cap. 10. de Harmonia\nEvangel. reports as much of our Saviour Christ, and [4956]Peter Morales\nof the Virgin Mary, whom Nicephorus describes likewise to have been\nyellow-haired, of a wheat colour, but of a most amiable and piercing\neye. The rays, as some think, sent from the eyes, carry certain\nspiritual vapours with them, and so infect the other party, and that in\na moment. I know, they that hold visio fit intra mittendo, will make a\ndoubt of this; but Ficinus proves it from blear-eyes, [4957] That by\nsight alone, make others blear-eyed; and it is more than manifest, that\nthe vapour of the corrupt blood doth get in together with the rays, and\nso by the contagion the spectators' eyes are infected. Other arguments\nthere are of a basilisk, that kills afar off by sight, as that Ephesian\ndid of whom [4958]Philostratus speaks, of so pernicious an eye, he\npoisoned all he looked steadily on: and that other argument, menstruae\nfaminae, out of Aristotle's Problems, morbosae Capivaccius adds, and\n[4959]Septalius the commentator, that contaminate a looking-glass with\nbeholding it. [4960] So the beams that come from the agent's heart, by\nthe eyes, infect the spirits about the patients, inwardly wound, and\nthence the spirits infect the blood. To this effect she complained in\n[4961]Apuleius, Thou art the cause of my grief, thy eyes piercing\nthrough mine eyes to mine inner parts, have set my bowels on fire, and\ntherefore pity me that am now ready to die for thy sake. Ficinus\nillustrates this with a familiar example of that Marrhusian Phaedrus\nand Theban Lycias, [4962]Lycias he stares on Phaedrus' face, and\nPhaedrus fastens the balls of his eyes upon Lycias, and with those\nsparkling rays sends out his spirits. The beams of Phaedrus' eyes are\neasily mingled with the beams of Lycias, and spirits are joined to\nspirits. This vapour begot in Phaedrus' heart, enters into Lycias'\nbowels; and that which is a greater wonder, Phaedrus' blood is in\nLycias' heart, and thence come those ordinary love-speeches, my\nsweetheart Phaedrus, and mine own self, my dear bowels. And Phaedrus\nagain to Lycias, O my light, my joy, my soul, my life. Phaedrus follows\nLycias, because his heart would have his spirits, and Lycias follows\nPhaedrus, because he loves the seat of his spirits; both follow; but\nLycias the earnester of the two: the river hath more need of the\nfountain, than the fountain of the river; as iron is drawn to that\nwhich is touched with a loadstone, but draws not it again; so Lycias\ndraws Phaedrus. But how comes it to pass then, that the blind man\nloves, that never saw? We read in the Lives of the Fathers, a story of\na child that was brought up in the wilderness, from his infancy, by an\nold hermit: now come to man's estate, he saw by chance two comely women\nwandering in the woods: he asked the old man what creatures they were,\nhe told him fairies; after a while talking obiter, the hermit demanded\nof him, which was the pleasantest sight that ever he saw in his life?\nHe readily replied, the two [4963]fairies he spied in the wilderness.\nSo that, without doubt, there is some secret loadstone in a beautiful\nwoman, a magnetic power, a natural inbred affection, which moves our\nconcupiscence, and as he sings,\nMethinks I have a mistress yet to come,\nAnd still I seek, I love, I know not whom.\n\n'Tis true indeed of natural and chaste love, but not of this heroical\npassion, or rather brutish burning lust of which we treat; we speak of\nwandering, wanton, adulterous eyes, which, as [4964]he saith, lie still\nin wait as so many soldiers, and when they spy an innocent spectator\nfixed on them, shoot him through, and presently bewitch him: especially\nwhen they shall gaze and gloat, as wanton lovers do one upon another,\nand with a pleasant eye-conflict participate each other's souls. Hence\nyou may perceive how easily and how quickly we may be taken in love;\nsince at the twinkling of an eye, Phaedrus' spirits may so perniciously\ninfect Lycias' blood. [4965]Neither is it any wonder, if we but\nconsider how many other diseases closely, and as suddenly are caught by\ninfection, plague, itch, scabs, flux, &c. The spirits taken in, will\nnot let him rest that hath received them, but egg him on. [4966]Idque\npetit corpus mens unde est saucia amore; and we may manifestly perceive\na strange eduction of spirits, by such as bleed at nose after they be\ndead, at the presence of the murderer; but read more of this in\nLemnius, lib. 2. de occult. nat. mir. cap. 7. Valleriola lib. 2.\nobserv. cap. 7. Valesius controv. Ficinus, Cardan, Libavius de cruentis\ncadaveribus, &c.\n\nSUBSECT. III.\u2014_Artificial allurements of Love, Causes and Provocations\nto Lust; Gestures, Clothes, Dower, &c._\n\nNatural beauty is a stronger loadstone of itself, as you have heard, a\ngreat temptation, and pierceth to the very heart; [4967]forma\nverecundae, nocuit mihi visa puellae; but much more when those\nartificial enticements and provocations of gestures, clothes, jewels,\npigments, exornations, shall be annexed unto it; those other\ncircumstances, opportunity of time and place shall concur, which of\nthemselves alone were all sufficient, each one in particular to produce\nthis effect. It is a question much controverted by some wise men, forma\ndebeat plus arti an naturae? Whether natural or artificial objects be\nmore powerful? but not decided: for my part I am of opinion, that\nthough beauty itself be a great motive, and give an excellent lustre in\nsordibus, in beggary, as a jewel on a dunghill will shine and cast his\nrays, it cannot be suppressed, which Heliodorus feigns of Chariclia,\nthough she were in beggar's weeds: yet as it is used, artificial is of\nmore force, and much to be preferred.\n[4968]Sic dentata sibi videtur Aegle,\nEmptis ossibus Indicoque cornu;\nSic quae nigrior est cadente moro,\nCerussata sibi placet Lychoris.\n\nSo toothless Aegle seems a pretty one,\nSet out with new-bought teeth of Indy bone:\nSo foul Lychoris blacker than berry\nHerself admires, now finer than cherry.\n\nJohn Lerius the Burgundian, cap. 8. hist. navigat. in Brazil. is\naltogether on my side. For whereas (saith he) at our coming to Brazil,\nwe found both men and women naked as they were born, without any\ncovering, so much as of their privities, and could not be persuaded, by\nour Frenchmen that lived a year with them, to wear any, [4969]Many will\nthink that our so long commerce with naked women, must needs be a great\nprovocation to lust; but he concludes otherwise, that their nakedness\ndid much less entice them to lasciviousness, than our women's clothes.\nAnd I dare boldly affirm (saith he) that those glittering attires,\ncounterfeit colours, headgears, curled hairs, plaited coats, cloaks,\ngowns, costly stomachers, guarded and loose garments, and all those\nother accoutrements, wherewith our countrywomen counterfeit a beauty,\nand so curiously set out themselves, cause more inconvenience in this\nkind, than that barbarian homeliness, although they be no whit inferior\nunto them in beauty. I could evince the truth of this by many other\narguments, but I appeal (saith he) to my companions at that present,\nwhich were all of the same mind. His countryman, Montague, in his\nessays, is of the same opinion, and so are many others; out of whose\nassertions thus much in brief we may conclude, that beauty is more\nbeholden to art than nature, and stronger provocations proceed from\noutward ornaments, than such as nature hath provided. It is true that\nthose fair sparkling eyes, white neck, coral lips, turgent paps,\nrose-coloured cheeks, &c., of themselves are potent enticers; but when\na comely, artificial, well-composed look, pleasing gesture, an affected\ncarriage shall be added, it must needs be far more forcible than it\nwas, when those curious needleworks, variety of colours, purest dyes,\njewels, spangles, pendants, lawn, lace, tiffanies, fair and fine linen,\nembroideries, calamistrations, ointments, etc. shall be added, they\nwill make the veriest dowdy otherwise, a goddess, when nature shall be\nfurthered by art. For it is not the eye of itself that enticeth to\nlust, but an adulterous eye, as Peter terms it, 2. ii. 14. a wanton, a\nrolling, lascivious eye: a wandering eye, which Isaiah taxeth, iii. 16.\nChrist himself, and the Virgin Mary, had most beautiful eyes, as\namiable eyes as any persons, saith [4970]Baradius, that ever lived, but\nwithal so modest, so chaste, that whosoever looked on them was freed\nfrom that passion of burning lust, if we may believe [4971]Gerson and\n[4972]Bonaventure: there was no such antidote against it, as the Virgin\nMary's face; 'tis not the eye, but carriage of it, as they use it, that\ncauseth such effects. When Pallas, Juno, Venus, were to win Paris'\nfavour for the golden apple, as it is elegantly described in that\npleasant interlude of [4973]Apuleius, Juno came with majesty upon the\nstage, Minerva gravity, but Venus dulce subridens, constitit amaene; et\ngratissimae, Graticae deam propitiantes, &c. came in smiling with her\ngracious graces and exquisite music, as if she had danced, et\nnonnunquam saltare solis oculis, and which was the main matter of all,\nshe danced with her rolling eyes: they were the brokers and harbingers\nof her suite. So she makes her brags in a modern poet,\n[4974]Soon could I make my brow to tyrannise,\nAnd force the world do homage to mine eyes.\n\nThe eye is a secret orator, the first bawd, Amoris porta, and with\nprivate looks, winking, glances and smiles, as so many dialogues they\nmake up the match many times, and understand one another's meanings,\nbefore they come to speak a word. [4975]Euryalus and Lucretia were so\nmutually enamoured by the eye, and prepared to give each other\nentertainment, before ever they had conference: he asked her good will\nwith his eyes; she did suffragari, and gave consent with a pleasant\nlook. That [4976]Thracian Rodophe was so excellent at this dumb\nrhetoric, that if she had but looked upon any one almost (saith\nCalisiris) she would have bewitched him, and he could not possibly\nescape it. For as [4977]Salvianus observes, the eyes are the windows of\nour souls, by which as so many channels, all dishonest concupiscence\ngets into our hearts. They reveal our thoughts, and as they say, frons\nanimi index, but the eye of the countenance, [4978]Quid procacibus\nintuere ocellis? &c. I may say the same of smiling, gait, nakedness of\nparts, plausible gestures, &c. To laugh is the proper passion of a man,\nan ordinary thing to smile; but those counterfeit, composed, affected,\nartificial and reciprocal, those counter-smiles are the dumb shows and\nprognostics of greater matters, which they most part use, to inveigle\nand deceive; though many fond lovers again are so frequently mistaken,\nand led into a fool's paradise. For if they see but a fair maid laugh,\nor show a pleasant countenance, use some gracious words or gestures,\nthey apply it all to themselves, as done in their favour; sure she\nloves them, she is willing, coming, &c.\nStultus quando videt quod pulchra puellula ridet,\nTum fatuus credit se quod amare velit:\n\nWhen a fool sees a fair maid for to smile,\nHe thinks she loves him, 'tis but to beguile.\n\nThey make an art of it, as the poet telleth us,\n[4979]Quis credat? discunt etiam ridere puellae,\nQuaeritur atque illis hac quoque parte decor.\n\nWho can believe? to laugh maids make an art,\nAnd seek a pleasant grace to that same part.\n\nAnd 'tis as great an enticement as any of the rest,\n[4980]\u2014\u2014\u2014subrisit molle puella,\nCor tibi rite salit.\n\nShe makes thine heart leap with [4981]a pleasing gentle smile of hers.\n[4982]Dulce ridentem Lalagen amabo,\nDulce loquentem,\n\nI love Lalage as much for smiling, as for discoursing, delectata illa\nrisit tam blandum, as he said in Petronius of his mistress, being well\npleased, she gave so sweet a smile. It won Ismenias, as he [4983]\nconfesseth, Ismene subrisit amatorium, Ismene smiled so lovingly the\nsecond time I saw her, that I could not choose but admire her: and\nGalla's sweet smile quite overcame [4984]Faustus the shepherd, Me\naspiciens moils blande subrisit ocellis. All other gestures of the body\nwill enforce as much. Daphnis in [4985]Lucian was a poor tattered wench\nwhen I knew her first, said Corbile, pannosa et Zacera, but now she is\na stately piece indeed, hath her maids to attend her, brave attires,\nmoney in her purse, &c., and will you know how this came to pass? by\nsetting out herself after the best fashion, by her pleasant carriage,\naffability, sweet smiling upon all, &c. Many women dote upon a man for\nhis compliment only, and good behaviour, they are won in an instant;\ntoo credulous to believe that every light wanton suitor, who sees or\nmakes love to them, is instantly enamoured, he certainly dotes on,\nadmires them, will surely marry, when as he means nothing less, 'tis\nhis ordinary carriage in all such companies. So both delude each other\nby such outward shows; and amongst the rest, an upright, a comely\ngrace, courtesies, gentle salutations, cringes, a mincing gait, a\ndecent and an affected pace, are most powerful enticers, and which the\nprophet Isaiah, a courtier himself, and a great observer, objected to\nthe daughters of Zion, iii. 16. they minced as they went, and made a\ntinkling with their feet. To say the truth, what can they not effect by\nsuch means?\nWhilst nature decks them in their best attires\nOf youth and beauty which the world admires.\n\n[4986]Urit\u2014voce, manu, gressu, pectore, fronte, oculis. When art shall\nbe annexed to beauty, when wiles and guiles shall concur; for to speak\nas it is, love is a kind of legerdemain; mere juggling, a fascination.\nWhen they show their fair hand, fine foot and leg withal, magnum sui\ndesiderium nobis relinquunt, saith [4987]Balthazar Castilio, lib. 1.\nthey set us a longing, and so when they pull up their petticoats, and\noutward garments, as usually they do to show their fine stockings, and\nthose of purest silken dye, gold fringes, laces, embroiderings, (it\nshall go hard but when they go to church, or to any other place, all\nshall be seen) 'tis but a springe to catch woodcocks; and as\n[4988]Chrysostom telleth them downright, though they say nothing with\ntheir mouths, they speak in their gait, they speak with their eyes,\nthey speak in the carriage of their bodies. And what shall we say\notherwise of that baring of their necks, shoulders, naked breasts, arms\nand wrists, to what end are they but only to tempt men to lust!\n[4989]Nam quid lacteolus sinus, et ipsas\nPrae te fers sine linteo papillas?\nHoc est dicere, posce, posce, trado;\nHoc est ad Venerem vocare amantes.\n\nThere needs no more, as [4990]Fredericus Matenesius well observes, but\na crier to go before them so dressed, to bid us look out, a trumpet to\nsound, or for defect a sow-gelder to blow,\n[4991]Look out, look out and see\nWhat object this may be\nThat doth perstringe mine eye;\nA gallant lady goes\nIn rich and gaudy clothes,\nBut whither away God knows,\n\u2014\u2014\u2014look out, &c., et quae sequuntur,\n\nor to what end and purpose? But to leave all these fantastical\nraptures, I'll prosecute my intended theme. Nakedness, as I have said,\nis an odious thing of itself, remedium amoris; yet it may be so used,\nin part, and at set times, that there can be no such enticement as it\nis;\n[4992]Nec mihi cincta Diana placet, nec nuda Cythere,\nIlla voluptatis nil habet, haec nimium.\n\nDavid so espied Bathsheba, the elders Susanna: [4993]Apelles was\nenamoured with Campaspe, when he was to paint her naked. Tiberius in\nSuet. cap. 42. supped with Sestius Gallus an old lecher, libidinoso\nsene, ea lege ut nudae puellae administrarent; some say as much of\nNero, and Pontus Huter of Carolus Pugnax. Amongst the Babylonians, it\nwas the custom of some lascivious queans to dance frisking in that\nfashion, saith Curtius lib. 5. and Sardus de mor. gent. lib. 1. writes\nof others to that effect. The [4994]Tuscans at some set banquets had\nnaked women to attend upon them, which Leonicus de Varia hist. lib. 3.\ncap. 96. confirms of such other bawdy nations. Nero would have filthy\npictures still hanging in his chamber, which is too commonly used in\nour times, and Heliogabalus, etiam coram agentes, ut ad venerem\nincitarent: So things may be abused. A servant maid in Aristaenetus\nspied her master and mistress through the key-hole [4995]merrily\ndisposed; upon the sight she fell in love with her master.\n[4996]Antoninus Caracalla observed his mother-in-law with her breasts\namorously laid open, he was so much moved, that he said, Ah si liceret,\nO that I might; which she by chance overhearing, replied as impudently,\n[4997]Quicquid libet licet, thou mayst do what thou wilt: and upon that\ntemptation he married her: this object was not in cause, not the thing\nitself, but that unseemly, indecent carriage of it.\nWhen you have all done, veniunt a veste sagittae the greatest\nprovocations of lust are from our apparel; God makes, they say, man\nshapes, and there is no motive like unto it;\n[4998]Which doth even beauty beautify,\nAnd most bewitch a wretched eye,\n\na filthy knave, a deformed quean, a crooked carcass, a mawkin, a witch,\na rotten post, a hedgestake may be so set out and tricked up, that it\nshall make as fair a show, as much enamour as the rest: many a silly\nfellow is so taken. Primum luxuriae, aucupium, one calls it, the first\nsnare of lust; [4999]Bossus aucupium animarum, lethalem arundinem, a\nfatal reed, the greatest bawd, forte lenocinium, sanguineis lachrymis\ndeplorandum, saith [5000]Matenesius, and with tears of blood to be\ndeplored. Not that comeliness of clothes is therefore to be condemned,\nand those usual ornaments: there is a decency and decorum in this as\nwell as in other things, fit to be used, becoming several persons, and\nbefitting their estates; he is only fantastical that is not in fashion,\nand like an old image in arras hangings, when a manner of attire is\ngenerally received; but when they are so new-fangled, so unstaid, so\nprodigious in their attires, beyond their means and fortunes,\nunbefitting their age, place, quality, condition, what should we\notherwise think of them? Why do they adorn themselves with so many\ncolours of herbs, fictitious flowers, curious needleworks, quaint\ndevices, sweet-smelling odours, with those inestimable riches of\nprecious stones, pearls, rubies, diamonds, emeralds, &c.? Why do they\ncrown themselves with gold and silver, use coronets and tires of\nseveral fashions, deck themselves with pendants, bracelets, earrings,\nchains, girdles, rings, pins, spangles, embroideries, shadows,\nrebatoes, versicolour ribands? why do they make such glorious shows\nwith their scarves, feathers, fans, masks, furs, laces, tiffanies,\nruffs, falls, calls, cuffs, damasks, velvets, tinsels, cloth of gold,\nsilver, tissue? with colours of heavens, stars, planets: the strength\nof metals, stones, odours, flowers, birds, beasts, fishes, and\nwhatsoever Africa, Asia, America, sea, land, art, and industry of man\ncan afford? Why do they use and covet such novelty of inventions; such\nnew-fangled tires, and spend such inestimable sums on them? To what end\nare those crisped, false hairs, painted faces, as [5001]the satirist\nobserves, such a composed gait, not a step awry? Why are they like so\nmany Sybarites, or Nero's Poppaea, Ahasuerus' concubines, so costly, so\nlong a dressing, as Caesar was marshalling his army, or a hawk in\npruning? [5002]Dum moliuntur, dum comuntur annus est: a [5003]gardener\ntakes not so much delight and pains in his garden, a horseman to dress\nhis horse, scour his armour, a mariner about his ship, a merchant his\nshop and shop-book, as they do about their faces, and all those other\nparts: such setting up with corks, straightening with whalebones; why\nis it, but as a day-net catcheth larks, to make young men stoop unto\nthem? Philocharus, a gallant in Aristenaetus, advised his friend\nPoliaenus to take heed of such enticements, [5004]for it was the sweet\nsound and motion of his mistress's spangles and bracelets, the smell of\nher ointments, that captivated him first, Illa fuit mentis prima ruina\nmeae. Quid sibi vult pixidum turba, saith [5005]Lucian, to what use are\npins, pots, glasses, ointments, irons, combs, bodkins, setting-sticks?\nwhy bestow they all their patrimonies and husbands' yearly revenues on\nsuch fooleries? [5006]bina patrimonia singulis auribus; why use they\ndragons, wasps, snakes, for chains, enamelled jewels on their necks,\nears? dignum potius foret ferro manus istas religari, atque utinam\nmonilia vere dracones essent; they had more need some of them be tied\nin bedlam with iron chains, have a whip for a fan, and hair-cloths next\nto their skins, and instead of wrought smocks, have their cheeks\nstigmatised with a hot iron: I say, some of our Jezebels, instead of\npainting, if they were well served. But why is all this labour, all\nthis cost, preparation, riding, running, far-fetched, and dear bought\nstuff? [5007]Because forsooth they would be fair and fine, and where\nnature, is defective, supply it by art. [5008]Sanguine quae vero non\nrubet, arte rubet, (Ovid); and to that purpose they anoint and paint\ntheir faces, to make Helen of Hecuba\u2014parvamque exortamque\npuellam\u2014Europen.[5009]To this intent they crush in their feet and\nbodies, hurt and crucify themselves, sometimes in lax-clothes, a\nhundred yards I think in a gown, a sleeve; and sometimes again so\nclose, ut nudos exprimant artus. [5010]Now long tails and trains, and\nthen short, up, down, high, low, thick, thin, &c.; now little or no\nbands, then as big as cart wheels; now loose bodies, then great\nfarthingales and close girt, &c. Why is all this, but with the whore in\nthe Proverbs, to intoxicate some or other? oculorum decipulam,[5011]one\ntherefore calls it, et indicem libidinis, the trap of lust, and sure\ntoken, as an ivy-bush is to a tavern.\n\nQuod pulchros Glycere sumas de pixide vultus,\nQuod tibi compositae nec sine lege comae:\n\nQuod niteat digitis adamas, Beryllus in aure,\nNon sum divinus, sed scio quid cupias.\n\n\nO Glycere, in that you paint so much,\nYour hair is so bedeckt in order such.\nWith rings on fingers, bracelets in your ear,\nAlthough no prophet, tell I can, I fear.\n\nTo be admired, to be gazed on, to circumvent some novice; as many times\nthey do, that instead of a lady he loves a cap and a feather instead of\na maid that should have verum colorem, corpus solidum et succi plenum\n(as Chaerea describes his mistress in the [5012]poet), a painted face,\na ruff-band, fair and fine linen, a coronet, a flower,\n([5013]Naturaeque putat quod fuit artificis,) a wrought waistcoat he\ndotes on, or a pied petticoat, a pure dye instead of a proper woman.\nFor generally, as with rich-furred conies, their cases are far better\nthan their bodies, and like the bark of a cinnamon, tree, which is\ndearer than the whole bulk, their outward accoutrements are far more\nprecious than their inward endowments. 'Tis too commonly so.\n[5014]Auferimur cultu, et gemmis, auroque teguntur\nOmnia; pars minima est ipsa puella sui.\n\n\nWith gold and jewels all is covered,\nAnd with a strange tire we are won,\n\n(Whilst she's the least part of herself)\nAnd with such baubles quite undone.\n\nWhy do they keep in so long together, a whole winter sometimes, and\nwill not be seen but by torch or candlelight, and come abroad with all\nthe preparation may be, when they have no business, but only to show\nthemselves? Spectatum veniunt, veniunt spectentur ut ipsae.\n[5015]For what is beauty if it be not seen,\nOr what is't to be seen if not admir'd,\nAnd though admir'd, unless in love desir'd?\n\nwhy do they go with such counterfeit gait, which [5016]Philo Judeus\nreprehends them for, and use (I say it again) such gestures, apish,\nridiculous, indecent attires, sybaritical tricks, fucos genis,\npurpurissam venis, cerussam fronti, leges occulis, &c. use those sweet\nperfumes, powders and ointments in public; flock to hear sermons so\nfrequent, is it for devotion? or rather, as [5017]Basil tells them, to\nmeet their sweethearts, and see fashions; for, as he saith, commonly\nthey come so provided to that place, with such curious compliments,\nwith such gestures and tires, as if they should go to a dancing-school,\na stage-play, or bawdy-house, fitter than a church.\nWhen such a she-priest comes her mass to say,\nTwenty to one they all forget to pray.\n\nThey make those holy temples, consecrated to godly martyrs and\nreligious uses, the shops of impudence, dens of whores and thieves, and\nlittle better than brothel houses. When we shall see these things daily\ndone, their husbands bankrupts, if not cornutos, their wives light\nhousewives, daughters dishonest; and hear of such dissolute acts, as\ndaily we do, how should we think otherwise? what is their end, but to\ndeceive and inveigle young men? As tow takes fire, such enticing\nobjects produce their effect, how can it be altered? When Venus stood\nbefore Anchises (as [5018]Homer feigns in one of his hymns) in her\ncostly robes, he was instantly taken,\nCum ante ipsum staret Jovis filia, videns eam\nAnchises, admirabatur formam, et stupendas vestes;\nErat enim induta peplo, igneis radiis spiendidiore;\nHabebat quoque torques fulgidos, flexiles haelices,\nTenerum collum ambiebant monilia pulchra,\nAurea, variegata.\u2014\u2014\u2014\n\nWhen Venus stood before Anchises first,\nHe was amaz'd to see her in her tires;\nFor she had on a hood as red as fire,\nAnd glittering chains, and ivy-twisted spires,\nAbout her tender neck were costly brooches,\nAnd necklaces of gold, enamell'd ouches.\n\nSo when Medea came in presence of Jason first, attended by her nymphs\nand ladies, as she is described by [5019]Apollonius,\nCunctas vero ignis instar sequebatur splendor,\nTantum ab aureis fimbriis resplendebat jubar,\nAccenditque in oculis dulce desiderium.\n\nA lustre followed them like flaming fire,\nAnd from their golden borders came such beams,\nWhich in his eyes provok'd a sweet desire.\n\nSuch a relation we have in [5020]Plutarch, when the queens came and\noffered themselves to Antony, [5021]with diverse presents, and enticing\nornaments, Asiatic allurements, with such wonderful joy and festivity,\nthey did so inveigle the Romans, that no man could contain himself, all\nwas turned to delight and pleasure. The women transformed themselves to\nBacchus shapes, the men-children to Satyrs and Pans; but Antony himself\nwas quite besotted with Cleopatra's sweet speeches, philters, beauty,\npleasing tires: for when she sailed along the river Cydnus, with such\nincredible pomp in a gilded ship, herself dressed like Venus, her maids\nlike the Graces, her pages like so many Cupids, Antony was amazed, and\nrapt beyond himself. Heliodorus, lib. 1. brings in Dameneta, stepmother\nto Cnemon, whom she [5022]saw in his scarves, rings, robes, and\ncoronet, quite mad for the love of him. It was Judith's pantofles that\nravished the eyes of Holofernes. And [5023]Cardan is not ashamed to\nconfess, that seeing his wife the first time all in white, he did\nadmire and instantly love her. If these outward ornaments were not of\nsuch force, why doth [5024]Naomi give Ruth counsel how to please Boaz?\nand [5025]Judith, seeking to captivate Holofernes, washed and anointed\nherself with sweet ointments, dressed her hair, and put on costly\nattires. The riot in this kind hath been excessive in times past; no\nman almost came abroad, but curled and anointed,\n[5026]Et matutino suadans Crispinus amomo.\nQuantum vix redolent duo funera.\n\none spent as much as two funerals at once, and with perfumed hairs,\n[5027]et rosa canos odorati capillos Assyriaque nardo. What strange\nthing doth [5028]Sueton. relate in this matter of Caligula's riot? And\nPliny, lib. 12. & 13. Read more in Dioscorides, Ulmus, Arnoldus,\nRandoletius de fuco et decoratione; for it is now an art, as it was of\nold, (so [5029]Seneca records) officinae, sunt adores coquentium. Women\nare bad and men worse, no difference at all between their and our\ntimes; [5030]good manners (as Seneca complains) are extinct with\nwantonness, in tricking up themselves men go beyond women, they wear\nharlots' colours, and do not walk, but jet and dance, hic mulier, haec\nvir, more like players, butterflies, baboons, apes, antics, than men.\nSo ridiculous, moreover, we are in our attires, and for cost so\nexcessive, that as Hierome said of old, Uno filio villarum insunt\npretia, uno lino decies sestertium inseritur; 'tis an ordinary thing to\nput a thousand oaks and a hundred oxen into a suit of apparel, to wear\na whole manor on his back. What with shoe-ties, hangers, points, caps\nand feathers, scarves, bands, curls, &c., in a short space their whole\npatrimonies are consumed. Heliogabalus is taxed by Lampridius, and\nadmired in his age for wearing jewels in his shoes, a common thing in\nour times, not for emperors and princes, but almost for serving men and\ntailors; all the flowers, stars, constellations, gold and precious\nstones do condescend to set out their shoes. To repress the luxury of\nthose Roman matrons, there was [5031]Lex Valeria and Oppia, and a Cato\nto contradict; but no laws will serve to repress the pride and\ninsolency of our days, the prodigious riot in this kind. Lucullus's\nwardrobe is put down by our ordinary citizens; and a cobbler's wife in\nVenice, a courtesan in Florence, is no whit inferior to a queen, if our\ngeographers say true: and why is all this? Why do they glory in their\njewels (as [5032]he saith) or exult and triumph in the beauty of\nclothes? why is all this cost? to incite men the sooner to burning\nlust. They pretend decency and ornament; but let them take heed, that\nwhile they set out their bodies they do not damn their souls; 'tis\n[5033]Bernard's counsel: shine in jewels, stink in conditions; have\npurple robes, and a torn conscience. Let them take heed of Isaiah's\nprophecy, that their slippers and attires be not taken from them, sweet\nballs, bracelets, earrings, veils, wimples, crisping-pins, glasses,\nfine linen, hoods, lawns, and sweet savours, they become not bald,\nburned, and stink upon a sudden. And let maids beware, as [5034]Cyprian\nadviseth, that while they wander too loosely abroad, they lose not\ntheir virginities: and like Egyptian temples, seem fair without, but\nprove rotten carcases within. How much better were it for them to\nfollow that good counsel of Tertullian? [5035]To have their eyes\npainted with chastity, the Word of God inserted into their ears,\nChrist's yoke tied to the hair, to subject themselves to their\nhusbands. If they would do so, they should be comely enough, clothe\nthemselves with the silk of sanctity, damask of devotion, purple of\npiety and chastity, and so painted, they shall have God himself to be a\nsuitor: let whores and queans prank up themselves, [5036]let them paint\ntheir faces with minion and ceruse, they are but fuels of lust, and\nsigns of a corrupt soul: if ye be good, honest, virtuous, and religious\nmatrons, let sobriety, modesty and chastity be your honour, and God\nhimself your love and desire. Mulier recte olet, ubi nihil olet, then a\nwoman smells best, when she hath no perfume at all; no crown, chain, or\njewel (Guivarra adds) is such an ornament to a virgin, or virtuous\nwoman, quam virgini pudor, as chastity is: more credit in a wise man's\neye and judgment they get by their plainness, and seem fairer than they\nthat are set out with baubles, as a butcher's meat is with pricks,\npuffed up, and adorned like so many jays with variety of colours. It is\nreported of Cornelia, that virtuous Roman lady, great Scipio's\ndaughter, Titus Sempronius' wife, and the mother of the Gracchi, that\nbeing by chance in company with a companion, a strange gentlewoman\n(some light housewife belike, that was dressed like a May lady, and, as\nmost of our gentlewomen are, was [5037]more solicitous of her head-tire\nthan of her health, that spent her time between a comb and a glass, and\nhad rather be fair than honest (as Cato said), and have the\ncommonwealth turned topsy-turvy than her tires marred; and she did\nnought but brag of her fine robes and jewels, and provoked the Roman\nmatron to show hers: Cornelia kept her in talk till her children came\nfrom school, and these, said she, are my jewels, and so deluded and put\noff a proud, vain, fantastical, housewife. How much better were it for\nour matrons to do as she did, to go civilly and decently,\n[5038]Honestae mulieris instar quae utitur auro pro eo quod est, ad ea\ntantum quibus opus est, to use gold as it is gold, and for that use it\nserves, and when they need it, than to consume it in riot, beggar their\nhusbands, prostitute themselves, inveigle others, and peradventure damn\ntheir own souls? How much more would it be for their honour and credit?\nThus doing, as Hierom said of Blesilla, [5039]Furius did not so triumph\nover the Gauls, Papyrius of the Samnites, Scipio of Numantia, as she\ndid by her temperance; pulla semper veste, &c., they should insult and\ndomineer over lust, folly, vainglory, all such inordinate, furious and\nunruly passions.\nBut I am over tedious, I confess, and whilst I stand gaping after fine\nclothes, there is another great allurement, (in the world's eye at\nleast) which had like to have stolen out of sight, and that is money,\nveniunt a dote sagittae, money makes the match; [5040]\u039c\u03bf\u03bd\u1f78\u03bd \u1f04\u03c1\u03b3\u03c5\u03c1\u03bf\u03bd\n\u03b2\u03bb\u03ad\u03c0\u03bf\u03c5\u03c3\u03b9\u03bd: 'tis like sauce to their meat, cum carne condimentum, a good\ndowry with a wife. Many men if they do hear but of a great portion, a\nrich heir, are more mad than if they had all the beauteous ornaments,\nand those good parts art and nature can afford, they [5041]care not for\nhonesty, bringing up, birth, beauty, person, but for money.\n[5042]Canes et equos (o Cyrne) quaerimus\nNobiles, et a bona progenie;\nMalam vero uxorem, malique patris filiam\nDucere non curat vir bonus,\nModo ei magnam dotem afferat,\n\nOur dogs and horses still from the best breed\nWe carefully seek, and well may they speed:\nBut for our wives, so they prove wealthy,\nFair or foul, we care not what they be.\n\nIf she be rich, then she is fair, fine, absolute and perfect, then they\nburn like fire, they love her dearly, like pig and pie, and are ready\nto hang themselves if they may not have her. Nothing so familiar in\nthese days, as for a young man to marry an old wife, as they say, for a\npiece of gold; asinum auro onustum; and though she be an old crone, and\nhave never a tooth in her head, neither good conditions, nor a good\nface, a natural fool, but only rich, she shall have twenty young\ngallants to be suitors in an instant. As she said in Suetonius, non me,\nsed mea ambiunt, 'tis not for her sake, but for her lands or money; and\nan excellent match it were (as he added) if she were away. So on the\nother side, many a young lovely maid will cast away herself upon an\nold, doting, decrepit dizzard,\n[5043]Bis puer effoeto quamvis balbutiat ore,\nPrima legit rarae tam culta roseta puellae,\n\nthat is rheumatic and gouty, hath some twenty diseases, perhaps but one\neye, one leg, never a nose, no hair on his head, wit in his brains, nor\nhonesty, if he have land or [5044]money, she will have him before all\nother suitors, [5045]Dummodo sit dives barbarus ille placet. If he be\nrich, he is the man, a fine man, and a proper man, she will go to\nJacaktres or Tidore with him; Galesimus de monte aureo. Sir Giles\nGoosecap, Sir Amorous La-Fool, shall have her. And as Philemasium in\n[5046] Aristaenetus told Emmusus, absque argento omnia vana, hang him\nthat hath no money, 'tis to no purpose to talk of marriage without\nmeans, [5047] trouble me not with such motions; let others do as they\nwill, I'll be sure to have one shall maintain me fine and brave. Most\nare of her mind, [5048] De moribus ultima fiet questio, for his\nconditions, she shall inquire after them another time, or when all is\ndone, the match made, and everybody gone home. [5049]Lucian's Lycia was\na proper young maid, and had many fine gentlemen to her suitors;\nEthecles, a senator's son, Melissus, a merchant, &c.; but she forsook\nthem all for one Passius, a base, hirsute, bald-pated knave; but why\nwas it? His father lately died and left him sole heir of his goods and\nlands. This is not amongst your dust-worms alone, poor snakes that will\nprostitute their souls for money, but with this bait you may catch our\nmost potent, puissant, and illustrious princes. That proud upstart\ndomineering Bishop of Ely, in the time of Richard the First, viceroy in\nhis absence, as [5050]Nubergensis relates it, to fortify himself, and\nmaintain his greatness, propinquarum suarum connubiis, plurimos sibi\npotentes et nobiles devincire curavit, married his poor kinswomen\n(which came forth of Normandy by droves) to the chiefest nobles of the\nland, and they were glad to accept of such matches, fair or foul, for\nthemselves, their sons, nephews, &c. Et quis tam praeclaram aflinitatem\nsub spe magnae promotionis non optaret? Who would not have done as much\nfor money and preferment? as mine author [5051]adds. Vortiger, King of\nBritain, married Rowena the daughter of Hengist the Saxon prince, his\nmortal enemy; but wherefore? she had Kent for her dowry. Iagello the\ngreat Duke of Lithuania, 1386, was mightily enamoured on Hedenga,\ninsomuch that he turned Christian from a Pagan, and was baptised\nhimself by the name of Uladislaus, and all his subjects for her sake:\nbut why was it? she was daughter and heir of Poland, and his desire was\nto have both kingdoms incorporated into one. Charles the Great was an\nearnest suitor to Irene the Empress, but, saith [5052]Zonarus, ob\nregnum, to annex the empire of the East to that of the West. Yet what\nis the event of all such matches, that are so made for money, goods, by\ndeceit, or for burning lust, quos foeda libido conjunxit, what follows?\nthey are almost mad at first, but 'tis a mere flash; as chaff and straw\nsoon fired, burn vehemently for a while, yet out in a moment; so are\nall such matches made by those allurements of burning lust; where there\nis no respect of honesty, parentage, virtue, religion, education, and\nthe like, they are extinguished in an instant, and instead of love\ncomes hate; for joy, repentance and desperation itself. Franciscus\nBarbarus in his first book de re uxoria, c. 5, hath a story of one\nPhilip of Padua that fell in love with a common whore, and was now\nready to run mad for her; his father having no more sons let him enjoy\nher; [5053]but after a few days, the young man began to loath, could\nnot so much as endure the sight of her, and from one madness fell into\nanother. Such event commonly have all these lovers; and he that so\nmarries, or for such respects, let them look for no better success than\nMenelaus had with Helen, Vulcan with Venus, Theseus with Phaedra, Minos\nwith Pasiphae, and Claudius with Messalina; shame, sorrow, misery,\nmelancholy, discontent.\n\nSUBSECT. IV.\u2014_Importunity and Opportunity of Time, Place, Conference,\nDiscourse, Singing, Dancing, Music, Amorous Tales, Objects, Kissing,\nFamiliarity, Tokens, Presents, Bribes, Promises, Protestations, Tears,\n&c._\n\nAll these allurements hitherto are afar off, and at a distance; I will\ncome nearer to those other degrees of love, which are conference,\nkissing, dalliance, discourse, singing, dancing, amorous tales,\nobjects, presents, &c., which as so many sirens steal away the hearts\nof men and women. For, as Tacitus observes, l. 2, [5054]It is no\nsufficient trial of a maid's affection by her eyes alone, but you must\nsay something that shall be more available, and use such other forcible\nengines; therefore take her by the hand, wring her fingers hard, and\nsigh withal; if she accept this in good part, and seem not to be much\naverse, then call her mistress, take her about the neck and kiss her,\n&c. But this cannot be done except they first get opportunity of\nliving, or coming together, ingress, egress, and regress; letters and\ncommendations may do much, outward gestures and actions: but when they\ncome to live near one another, in the same street, village, or together\nin a house, love is kindled on a sudden. Many a serving-man by reason\nof this opportunity and importunity inveigles his master's daughter,\nmany a gallant loves a dowdy, many a gentleman runs upon his wife's\nmaids; many ladies dote upon their men, as the queen in Ariosto did\nupon the dwarf, many matches are so made in haste, and they are\ncompelled as it were by [5055]necessity so to love, which had they been\nfree, come in company of others, seen that variety which many places\nafford, or compared them to a third, would never have looked one upon\nanother. Or had not that opportunity of discourse and familiarity been\noffered, they would have loathed and contemned those whom, for want of\nbetter choice and other objects, they are fatally driven on, and by\nreason of their hot blood, idle life, full diet, &c., are forced to\ndote upon them that come next. And many times those which at the first\nsight cannot fancy or affect each other, but are harsh and ready to\ndisagree, offended with each other's carriage, like Benedict and\nBeatrice in the [5056]comedy, and in whom they find many faults, by\nthis living together in a house, conference, kissing, colling, and such\nlike allurements, begin at last to dote insensibly one upon another.\nIt was the greatest motive that Potiphar's wife had to dote upon\nJoseph, and [5057]Clitiphon upon Leucippe his uncle's daughter, because\nthe plague being at Bizance, it was his fortune for a time to sojourn\nwith her, to sit next her at the table, as he tells the tale himself in\nTatius, lib. 2. (which, though it be but a fiction, is grounded upon\ngood observation, and doth well express the passions of lovers), he had\nopportunity to take her by the hand, and after a while to kiss, and\nhandle her paps, &c., [5058] which made him almost mad. Ismenias the\norator makes the like confession in Eustathius, lib. 1, when he came\nfirst to Sosthene's house, and sat at table with Cratistes his friend,\nIsmene, Sosthene's daughter, waiting on them with her breasts open,\narms half bare, [5059]Nuda pedem, discincta sinum, spoliata lacertos;\nafter the Greek fashion in those times,\u2014[5060] nudos media plus parte\nlacertos, as Daphne was when she fled from Phoebus (which moved him\nmuch), was ever ready to give attendance on him, to fill him drink, her\neyes were never off him, rogabundi oculi, those speaking eyes, courting\neyes, enchanting eyes; but she was still smiling on him, and when they\nwere risen, that she had got a little opportunity, [5061]she came and\ndrank to him, and withal trod upon his toes, and would come and go, and\nwhen she could not speak for the company, she would wring his hand, and\nblush when she met him: and by this means first she overcame him\n(bibens amorem hauriebam simul), she would kiss the cup and drink to\nhim, and smile, and drink where he drank on that side of the cup, by\nwhich mutual compressions, kissings, wringing of hands, treading of\nfeet, &c. Ipsam mihi videbar sorbillare virginem, I sipped and sipped\nso long, till at length I was drunk in love upon a sudden.\nPhilocharinus, in [5062] Aristaenetus, met a fair maid by chance, a\nmere stranger to him, he looked back at her, she looked back at him\nagain, and smiled withal.\n[5063]Ille dies lethi primus, primusque malorum\nCausa fuit.\u2014\u2014\u2014\n\nIt was the sole cause of his farther acquaintance, and love that undid\nhim. [5064]O nullis tutum credere blanditiis.\nThis opportunity of time and place, with their circumstances, are so\nforcible motives, that it is impossible almost for two young folks\nequal in years to live together, and not be in love, especially in\ngreat houses, princes' courts, where they are idle in summo gradu, fare\nwell, live at ease, and cannot tell otherwise how to spend their time.\n[5065]Illic Hippolitum pone, Priapus erit. Achilles was sent by his\nmother Thetis to the island of Scyros in the Aegean sea (where\nLycomedes then reigned) in his nonage to be brought up; to avoid that\nhard destiny of the oracle (he should be slain at the siege of Troy):\nand for that cause was nurtured in Genesco, amongst the king's children\nin a woman's habit; but see the event: he compressed Deidamia, the\nking's fair daughter, and had a fine son, called Pyrrhus by her. Peter\nAbelard the philosopher, as he tells the tale himself, being set by\nFulbertus her uncle to teach Heloise his lovely niece, and to that\npurpose sojourned in his house, and had committed agnam tenellam\nfamelico lupo, I use his own words, he soon got her good will, plura\nerant oscula quam sententiae and he read more of love than any other\nlecture; such pretty feats can opportunity plea; primum domo conjuncti,\ninde animis, &c. But when as I say, nox, vinum, et adolescentia, youth,\nwine, and night, shall concur, nox amoris et quietis conscia, 'tis a\nwonder they be not all plunged over head and ears in love; for youth is\nbenigna in amorem, et prona materies, a very combustible matter,\nnaphtha itself, the fuel of love's fire, and most apt to kindle it. If\nthere be seven servants in an ordinary house, you shall have three\ncouple in some good liking at least, and amongst idle persons how\nshould it be otherwise? Living at [5066]Rome, saith Aretine's Lucretia,\nin the flower of my fortunes, rich, fair, young, and so well brought\nup, my conversation, age, beauty, fortune, made all the world admire\nand love me. Night alone, that one occasion, is enough to set all on\nfire, and they are so cunning in great houses, that they make their\nbest advantage of it: Many a gentlewoman, that is guilty to herself of\nher imperfections, paintings, impostures, will not willingly be seen by\nday, but as [5067]Castilio noteth, in the night, Diem ut glis odit,\ntaedarum lucem super omnia mavult, she hateth the day like a dormouse,\nand above all things loves torches and candlelight, and if she must\ncome abroad in the day, she covets, as [5068]in a mercer's shop, a very\nobfuscate and obscure sight. And good reason she hath for it: Nocte\nlatent mendae, and many an amorous gull is fetched over by that means.\nGomesius lib. 3. de sale gen. c. 22. gives instance in a Florentine\ngentleman, that was so deceived with a wife, she was so radiantly set\nout with rings and jewels, lawns, scarves, laces, gold, spangles, and\ngaudy devices, that the young man took her to be a goddess (for he\nnever saw her but by torchlight); but after the wedding solemnities,\nwhen as he viewed her the next morning without her tires, and in a\nclear day, she was so deformed, a lean, yellow, shrivelled, &c., such a\nbeastly creature in his eyes, that he could not endure to look upon\nher. Such matches are frequently made in Italy, where they have no\nother opportunity to woo but when they go to church, or, as [5069]in\nTurkey, see them at a distance, they must interchange few or no words,\ntill such time they come to be married, and then as Sardus lib. 1. cap.\n3. de morb. gent. and [5070]Bohemus relate of those old Lacedaemonians,\nthe bride is brought into the chamber, with her hair girt about her,\nthe bridegroom comes in and unties the knot, and must not see her at\nall by daylight, till such time as he is made a father by her. In those\nhotter countries these are ordinary practices at this day; but in our\nnorthern parts, amongst Germans, Danes, French, and Britons, the\ncontinent of Scandia and the rest, we assume more liberty in such\ncases; we allow them, as Bohemus saith, to kiss coming and going, et\nmodo absit lascivia, in cauponem ducere, to talk merrily, sport, play,\nsing, and dance so that it be modestly done, go to the alehouse and\ntavern together. And 'tis not amiss, though [5071] Chrysostom, Cyprian,\nHierome, and some other of the fathers speak bitterly against it: but\nthat is the abuse which is commonly seen at some drunken matches,\ndissolute meetings, or great unruly feasts. [5072]A young,\npickedevanted, trim-bearded fellow, saith Hierome, will come with a\ncompany of compliments, and hold you up by the arm as you go, and\nwringing your fingers, will so be enticed, or entice: one drinks to\nyou, another embraceth, a third kisseth, and all this while the fiddler\nplays or sings a lascivious song; a fourth singles you out to dance,\n[5073]one speaks by beck and signs, and that which he dares not say,\nsignifies by passions; amongst so many and so great provocations of\npleasure, lust conquers the most hard and crabbed minds, and scarce can\na man live honest amongst feastings, and sports, or at such great\nmeetings. For as he goes on, [5074]she walks along and with the\nruffling of her clothes, makes men look at her, her shoes creak, her\npaps tied up, her waist pulled in to make her look small, she is\nstraight girded, her hairs hang loose about her ears, her upper garment\nsometimes falls, and sometimes tarries to show her naked shoulders, and\nas if she would not be seen, she covers that in all haste, which\nvoluntarily she showed. And not at feasts, plays, pageants, and such\nassemblies, [5075]but as Chrysostom objects, these tricks are put in\npractice at service time in churches, and at the communion itself. If\nsuch dumb shows, signs, and more obscure significations of love can so\nmove, what shall they do that have full liberty to sing, dance, kiss,\ncoll, to use all manner of discourse and dalliance! What shall he do\nthat is beleaguered of all sides?\n[5076]Quem tot, tam roseae petunt puellae,\nQuem cultae cupiunt nurus, amorque\nOmnis undique et undecunque et usque,\nOmnis ambit Amor, Venusque Hymenque.\n\nAfter whom so many rosy maids inquire,\nWhom dainty dames and loving wights desire,\nIn every place, still, and at all times sue,\nWhom gods and gentle goddesses do woo.\n\nHow shall he contain? The very tone of some of their voices, a pretty\npleasing speech, an affected tone they use, is able of itself to\ncaptivate a young man; but when a good wit shall concur, art and\neloquence, fascinating speech, pleasant discourse, sweet gestures, the\nSirens themselves cannot so enchant. [5077]P. Jovius commends his\nItalian countrywomen, to have an excellent faculty in this kind, above\nall other nations, and amongst them the Florentine ladies: some prefer\nRoman and Venetian courtesans, they have such pleasing tongues, and\nsuch [5078] elegancy of speech, that they are able to overcome a saint,\nPro facie multis vox sua lena fuit. Tanta gratia vocis famam\nconciliabat, saith Petronius [5079]in his fragment of pure impurities,\nI mean his Satyricon, tam dulcis sonus permulcebat aera, ut putares\ninter auras cantare Syrenum concordiam; she sang so sweetly that she\ncharmed the air, and thou wouldst have thought thou hadst heard a\nconcert of Sirens. O good God, when Lais speaks, how sweet it is!\nPhilocolus exclaims in Aristenaetus, to hear a fair young gentlewoman\nplay upon the virginals, lute, viol, and sing to it, which as Gellius\nobserves, lib. 1. cap. 11. are lascivientium delicicae, the chief\ndelight of lovers, must needs be a great enticement. Parthenis was so\ntaken. [5080]Mi vox ista avida haurit ab aure animam: O sister\nHarpedona (she laments) I am undone, [5081]how sweetly he sings, I'll\nspeak a bold word, he is the properest man that ever I saw in my life:\nO how sweetly he sings, I die for his sake, O that he would love me\nagain! If thou didst but hear her sing, saith [5082]Lucian, thou\nwouldst forget father and mother, forsake all thy friends, and follow\nher. Helena is highly commended by [5083]Theocritus the poet for her\nsweet voice and music; none could play so well as she, and Daphnis in\nthe same Edyllion,\nQuam tibi os dulce est, et vox amabilis o Daphni,\nJucundius est audire te canentem, quam mel lingere!\n\nHow sweet a face hath Daphne, how lovely a voice!\nHoney itself is not so pleasant in my choice.\n\nA sweet voice and music are powerful enticers. Those Samian singing\nwenches, Aristonica, Onanthe and Agathocleia, regiis diadematibus\ninsultarunt, insulted over kings themselves, as [5084]Plutarch\ncontends. Centum luminibus cinctum caput Argus habebat, Argus had a\nhundred eyes, all so charmed by one silly pipe, that he lost his head.\nClitiphon complains in [5085]Tatius of Leucippe's sweet tunes, he heard\nher play by chance upon the lute, and sing a pretty song to it in\ncommendations of a rose, out of old Anacreon belike;\nRosa honor decusque florum,\nRosa flos odorque divum,\nHominum rosa est voluptas,\nDecus illa Gratiarum,\nFlorente amoris hora,\nRosa suavium Diones, &c.\n\nRose the fairest of all flowers.\nRose delight of higher powers,\nRose the joy of mortal men,\nRose the pleasure of fine women,\nRose the Graces' ornament,\nRose Dione's sweet content.\n\nTo this effect the lovely virgin with a melodious air upon her golden\nwired harp or lute, I know not well whether, played and sang, and that\ntransported him beyond himself, and that ravished his heart. It was\nJason's discourse as much as his beauty, or any other of his good\nparts, which delighted Medea so much.\n[5086]\u2014\u2014\u2014Delectabatur enim\nAnimus simul forma dulcibusque verbis.\n\nIt was Cleopatra's sweet voice and pleasant speech which inveigled\nAntony, above the rest of her enticements. Verba ligant hominem, ut\ntaurorum cornua funes, as bulls' horns are bound with ropes, so are\nmen's hearts with pleasant words. Her words burn as fire, Eccles. ix.\n10. Roxalana bewitched Suleiman the Magnificent, and Shore's wife by\nthis engine overcame Edward the Fourth, [5087]Omnibus una omnes\nsurripuit Veneres. The wife of Bath in Chaucer confesseth all this out\nof her experience.\nSome folk desire us for riches.\nSome for shape, some for fairness,\nSome for that she can sing or dance.\nSome for gentleness, or for dalliance.\n\n[5088]Peter Aretine's Lucretia telleth as much and more of herself, I\ncounterfeited honesty, as if I had been virgo virginissima, more than a\nvestal virgin, I looked like a wife, I was so demure and chaste, I did\nadd such gestures, tunes, speeches, signs and motions upon all\noccasions, that my spectators and auditors were stupefied, enchanted,\nfastened all to their places, like so many stocks and stones. Many\nsilly gentlewomen are fetched over in like sort, by a company of gulls\nand swaggering companions, that frequently belie noblemen's favours,\nrhyming Coribantiasmi, Thrasonean Rhadomantes or Bombomachides, that\nhave nothing in them but a few player's ends and compliments, vain\nbraggadocians, impudent intruders, that can discourse at table of\nknights and lords' combats, like [5089]Lucian's Leonitiscus, of other\nmen's travels, brave adventures, and such common trivial news, ride,\ndance, sing old ballad tunes, and wear their clothes in fashion, with a\ngood grace; a fine sweet gentleman, a proper man, who could not love\nhim! She will have him though all her friends say no, though she beg\nwith him. Some again are incensed by reading amorous toys, Amadis de\nGaul, Palmerin de Oliva, the Knight of the Sun, &c., or hearing such\ntales of [5090]lovers, descriptions of their persons, lascivious\ndiscourses, such as Astyanassa, Helen's waiting-woman, by the report of\nSuidas, writ of old, de variis concubitus modis, and after her Philenis\nand Elephantine; or those light tracts of[5091]Aristides Milesius\n(mentioned by Plutarch) and found by the Persians in Crassus' army\namongst the spoils, Aretine's dialogues, with ditties, love songs, &c.,\nmust needs set them on fire, with such like pictures, as those of\nAretine, or wanton objects of what kind soever; no stronger engine than\nto hear or read of love toys, fables and discourses ([5092]one saith)\nand many by this means are quite mad. At Abdera in Thrace (Andromeda\none of Euripides' tragedies being played) the spectators were so much\nmoved with the object, and those pathetical love speeches of Perseus,\namongst the rest, O Cupid, Prince of Gods and men, &c. that every man\nalmost a good while after spake pure iambics, and raved still on\nPerseus' speech, O Cupid, Prince of Gods and men. As carmen, boys and\napprentices, when a new song is published with us, go singing that new\ntune still in the streets, they continually acted that tragical part of\nPerseus, and in every man's mouth was O Cupid, in every street, O\nCupid, in every house almost, O Cupid, Prince of Gods and men,\npronouncing still like stage-players, O Cupid; they were so possessed\nall with that rapture, and thought of that pathetical love speech, they\ncould not a long time after forget, or drive it out of their minds, but\nO Cupid, Prince of Gods and men, was ever in their mouths. This belike\nmade Aristotle, Polit. lib. 7. cap. 18. forbid young men to see\ncomedies, or to hear amorous tales.\n[5093]Haec igitur juvenes nequam facilesque puellae\nInspiciant\u2014\u2014\u2014\n\nlet not young folks meddle at all with such matters. And this made the\nRomans, as [5094]Vitruvius relates, put Venus' temple in the suburbs,\nextra murum, ne adolescentes venereis insuescant, to avoid all\noccasions and objects. For what will not such an object do? Ismenias,\nas he walked in Sosthene's garden, being now in love, when he saw so\nmany [5095]lascivious pictures, Thetis' marriage, and I know not what,\nwas almost beside himself. And to say truth, with a lascivious object\nwho is not moved, to see others dally, kiss, dance? And much more when\nhe shall come to be an actor himself.\nTo kiss and be kissed, which, amongst other lascivious provocations, is\nas a burden in a song, and a most forcible battery, as infectious,\n[5096] Xenophon thinks, as the poison of a spider; a great allurement,\na fire itself, prooemium aut anticoenium, the prologue of burning lust\n(as Apuleius adds), lust itself, [5097]Venus quinta parte sui nectaris\nimbuit, a strong assault, that conquers captains, and those all\ncommanding forces, ([5098]Domasque ferro sed domaris osculo).\n[5099]Aretine's Lucretia, when she would in kindness overcome a suitor\nof hers, and have her desire of him, took him about the neck, and\nkissed him again and again, and to that, which she could not otherwise\neffect, she made him so speedily and willingly condescend. And 'tis a\ncontinual assault,\u2014[5100]hoc non deficit incipitque semper, always\nfresh, and ready to [5101]begin as at first, basium nullo fine\nterminatur, sed semper recens est, and hath a fiery touch with it.\n[5102]\u2014\u2014\u2014Tenta modo tangere corpus,\nJam tua mellifluo membra calore fluent.\n\nEspecially when they shall be lasciviously given, as he feelingly said,\n[5103]et me praessulum deosculata Fotis, Catenatis lacertis, [5104]\nObtorto valgiter labello.\n[5105]Valgiis suaviis,\nDum semiulco suavio\nMeam puellam suavior,\nAnima tunc aegra et saucia\nConcurrit ad labia mihi.\n\nThe soul and all is moved; [5106]Jam pluribus osculis labra\ncrepitabant, animarum quoque mixturam facientes, inter mutuos complexus\nanimas anhelantes,\n[5107]Haesimus calentes,\nEt transfudimus hinc et hinc labellis\nErrantes animas, valete curae.\n\nThey breathe out their souls and spirits together with their kisses,\nsaith [5108]Balthazar Castilio, change hearts and spirits, and mingle\naffections as they do kisses, and it is rather a connection of the mind\nthan of the body. And although these kisses be delightsome and\npleasant, Ambrosial kisses, [5109]Suaviolum dulci dulcius Ambrosia,\nsuch as [5110] Ganymede gave Jupiter, Nectare suavius, sweeter than\n[5111]nectar, balsam, honey, [5112]Oscula merum amorem stillantia,\nlove-dropping kisses; for\nThe gilliflower, the rose is not so sweet,\nAs sugared kisses be when lovers meet;\n\nYet they leave an irksome impression, like that of aloes or gall,\n[5113]Ut mi ex Ambrosia, mutatum jam foret illud\nSuaviolum tristi tristius helleboro.\n\nAt first Ambrose itself was not sweeter,\nAt last black hellebore was not so bitter.\n\nThey are deceitful kisses,\n[5114]Quid me mollibus implicas lacertis?\nQuid fallacibus osculis inescas?&c.\n\nWhy dost within thine arms me lap,\nAnd with false kisses me entrap.\n\nThey are destructive, and the more the worse: [5115]Et quae me perdunt,\noscula mille dabat, they are the bane of these miserable lovers. There\nbe honest kisses, I deny not, osculum charitatis, friendly kisses,\nmodest kisses, vestal-virgin kisses, officious and ceremonial kisses,\n&c. Osculi sensus, brachiorum amplexus, kissing and embracing are\nproper gifts of Nature to a man; but these are too lascivious kisses,\n[5116]Implicuitque suos circum meet colla lacertos, &c. too continuate\nand too violent, [5117]Brachia non hederae, non vincunt oscula conchae;\nthey cling like ivy, close as an oyster, bill as doves, meretricious\nkisses, biting of lips, cum additamento: Tam impresso ore (saith\n[5118]Lucian) ut vix labia detrahant, inter deosculandum mordicantes,\ntum et os aperientes quoque et mammas attrectantes, &c. such kisses as\nshe gave to Gyton, innumera oscula dedit non repugnanti puero, cervicem\ninvadens, innumerable kisses, &c. More than kisses, or too homely\nkisses: as those that [5119]he spake of, Accepturus ab ipsa venere 7,\nsuavia, &c. with such other obscenities that vain lovers use, which are\nabominable and pernicious. If, as Peter de Ledesmo cas. cons. holds,\nevery kiss a man gives his wife after marriage, be mortale peccatum, a\nmortal sin, or that of [5120]Hierome, Adulter est quisquis in uxorem\nsuam ardentior est amator; or that of Thomas Secund. quaest. 154.\nartic. 4. contactus et osculum sit mortale peccatum, or that of Durand.\nRational. lib. 1. cap. 10. abstinere debent conjuges a complexu, toto\ntempore quo solennitas nuptiarum interdicitur, what shall become of all\nsuch [5121]immodest kisses and obscene actions, the forerunners of\nbrutish lust, if not lust itself! What shall become of them that often\nabuse their own wives? But what have I to do with this?\nThat which I aim at, is to show you the progress of this burning lust;\nto epitomise therefore all this which I have hitherto said, with a\nfamiliar example out of that elegant Musaeus, observe but with me those\namorous proceedings of Leander and Hero: they began first to look one\non another with a lascivious look,\nOblique intuens inde nutibus,\u2014\nNutibus mutuis inducens in errorem mentem puellae.\nEt illa e contra nutibus mutuis juvenis\nLeandri quod amorem non renuit, &c. Inde\nAdibat in tenebris tacite quidem stringens\nRoseos puellae digitos, ex imo suspirabat\nVehementer\u2014\u2014\u2014Inde\nVirginis autem bene olens collum osculatus.\nTale verbum ait amoris ictus stimulo,\nPreces audi et amoris miserere mei, &c.\nSic fatus recusantis persuasit mentem puellae.\n\n\nWith becks and nods he first began\nTo try the wench's mind.\n\nWith becks and nods and smiles again\nAn answer he did find.\n\nAnd in the dark he took her by the hand,\nAnd wrung it hard, and sighed grievously,\nAnd kiss'd her too, and woo'd her as he might,\nWith pity me, sweetheart, or else I die,\nAnd with such words and gestures as there past,\nHe won his mistress' favour at the last.\n\nThe same proceeding is elegantly described by Apollonius in his\nArgonautics, between Jason and Medea, by Eustathius in the ten books of\nthe loves of Ismenias and Ismene, Achilles Tatius between his Clitophon\nand Leucippe, Chaucer's neat poem of Troilus and Cresseide; and in that\nnotable tale in Petronius of a soldier and a gentlewoman of Ephesus,\nthat was so famous all over Asia for her chastity, and that mourned for\nher husband: the soldier wooed her with such rhetoric as lovers use to\ndo,\u2014placitone etiam pugnabis amori? &c. at last, frangi pertinaciam\npassa est, he got her good will, not only to satisfy his lust,\n[5122]but to hang her dead husband's body on the cross (which he\nwatched instead of the thief's that was newly stolen away), whilst he\nwooed her in her cabin. These are tales, you will say, but they have\nmost significant morals, and do well express those ordinary proceedings\nof doting lovers.\nMany such allurements there are, nods, jests, winks, smiles,\nwrestlings, tokens, favours, symbols, letters, valentines, &c. For\nwhich cause belike, Godfridus lib. 2. de amor. would not have women\nlearn to write. Many such provocations are used when they come in\npresence, [5123]10 they will and will not,\nMalo me Galatea petit lasciva puella,\nEt fugit ad salices, et se cupit ante videri.\n\n\nMy mistress with an apple woos me,\nAnd hastily to covert goes\n\nTo hide herself, but would be seen\nWith all her heart before, God knows.\n\nHero so tripped away from Leander as one displeased,\n[5124]Yet as she went full often look'd behind,\nAnd many poor excuses did she find\nTo linger by the way,\u2014\u2014\u2014\n\nbut if he chance to overtake her, she is most averse, nice and coy,\nDenegat et pugnat, sed vult super omnia vinci.\n\nShe seems not won, but won she is at length,\nIn such wars women use but half their strength.\n\nSometimes they lie open and are most tractable and coming, apt,\nyielding, and willing to embrace, to take a green gown, with that\nshepherdess in Theocritus, Edyl. 27. to let their coats, &c., to play\nand dally, at such seasons, and to some, as they spy their advantage;\nand then coy, close again, so nice, so surly, so demure, you had much\nbetter tame a colt, catch or ride a wild horse, than get her favour, or\nwin her love, not a look, not a smile, not a kiss for a kingdom.\n[5125]Aretine's Lucretia was an excellent artisan in this kind, as she\ntells her own tale, Though I was by nature and art most beautiful and\nfair, yet by these tricks I seemed to be far more amiable than I was,\nfor that which men earnestly seek and cannot attain, draws on their\naffection with a most furious desire. I had a suitor loved me dearly\n(said she), and the [5126]more he gave me, the more eagerly he wooed\nme, the more I seemed to neglect, to scorn him, and which I commonly\ngave others, I would not let him see me, converse with me, no, not have\na kiss. To gull him the more, and fetch him over (for him only I aimed\nat) I personated mine own servant to bring in a present from a Spanish\ncount, whilst he was in my company, as if he had been the count's\nservant, which he did excellently well perform: [5127]Comes de monte\nTurco, my lord and master hath sent your ladyship a small present, and\npart of his hunting, a piece of venison, a pheasant, a few partridges,\n&c. (all which she bought with her own money), commends his love and\nservice to you, desiring you to accept of it in good part, and he means\nvery shortly to come and see you. Withal she showed him rings, gloves,\nscarves, coronets which others had sent her, when there was no such\nmatter, but only to circumvent him. [5128]By these means (as she\nconcludes) I made the poor gentleman so mad, that he was ready to spend\nhimself, and venture his dearest blood for my sake. Philinna, in\n[5129]Lucian, practised all this long before, as it shall appear unto\nyou by her discourse; for when Diphilus her sweetheart came to see her\n(as his daily custom was) she frowned upon him, would not vouchsafe him\nher company, but kissed Lamprius his co-rival, at the same time\n[5130]before his face: but why was it? To make him (as she telleth her\nmother that chid her for it) more jealous; to whet his love, to come\nwith a greater appetite, and to know that her favour was not so easy to\nbe had. Many other tricks she used besides this (as she there\nconfesseth), for she would fall out with, and anger him of set purpose,\npick quarrels upon no occasion, because she would be reconciled to him\nagain. Amantium irae amoris redintegratio, as the old saying is, the\nfalling out of lovers is the renewing of love; and according to that of\nAristenaetis, jucundiores amorum post injurias deliciae, love is\nincreased by injuries, as the sunbeams are more gracious after a cloud.\nAnd surely this aphorism is most true; for as Ampelis informs Crisis in\nthe said Lucian, [5131]If a lover be not jealous, angry, waspish, apt\nto fall out, sigh and swear, he is no true lover. To kiss and coll,\nhang about her neck, protest, swear and wish, are but ordinary\nsymptoms, incipientis adhuc et crescentis amoris signa; but if he be\njealous, angry, apt to mistake, &c., bene speres licet, sweet sister he\nis thine own; yet if you let him alone, humour him, please him, &c.,\nand that he perceive once he hath you sure, without any co-rival, his\nlove will languish, and he will not care so much for you. Hitherto\n(saith she) can I speak out of experience; Demophantus a rich fellow\nwas a suitor of mine, I seemed to neglect him, and gave better\nentertainment to Calliades the painter before his face, principio\nabiit, verbis me insectatus, at first he went away all in a chafe,\ncursing and swearing, but at last he came submitting himself, vowing\nand protesting he loved me most dearly, I should have all he had, and\nthat he would kill himself for my sake. Therefore I advise thee (dear\nsister Crisis) and all maids, not to use your suitors over kindly;\ninsolentes enim sunt hoc cum sentiunt, 'twill make them proud and\ninsolent; but now and then reject them, estrange thyself, et si me\naudies semel atque iterum exclude, shut him out of doors once or twice,\nlet him dance attendance; follow my counsel, and by this means\n[5132]you shall make him mad, come off roundly, stand to any\nconditions, and do whatsoever you will have him. These are the ordinary\npractices; yet in the said Lucian, Melissa methinks had a trick beyond\nall this; for when her suitor came coldly on, to stir him up, she writ\none of his co-rival's names and her own in a paper, Melissa amat\nHermotimum, Hermotimus Mellissam, causing it to be stuck upon a post,\nfor all gazers to behold, and lost it in the way where he used to walk;\nwhich when the silly novice perceived, statim ut legit credidit,\ninstantly apprehended it was so, came raving to me, &c. [5133]and so\nwhen I was in despair of his love, four months after I recovered him\nagain. Eugenia drew Timocles for her valentine, and wore his name a\nlong time after in her bosom: Camaena singled out Pamphilus to dance,\nat Myson's wedding (some say), for there she saw him first; Felicianus\novertook Caelia by the highway side, offered his service, thence came\nfurther acquaintance, and thence came love. But who can repeat half\ntheir devices? What Aretine experienced, what conceited Lucian, or\nwanton Aristenaetus? They will deny and take, stiffly refuse, and yet\nearnestly seek the same, repel to make them come with more eagerness,\nfly from if you follow, but if averse, as a shadow they will follow you\nagain, fugientem sequitur, sequentem fugit; with a regaining retreat, a\ngentle reluctancy, a smiling threat, a pretty pleasant peevishness they\nwill put you off, and have a thousand such several enticements. For as\nhe saith,\n\n[5134]Non est forma satis, nec quae vult bella videri,\nDebet vulgari more placere suis.\n\nDicta, sales, lusus, sermones, gratia, risus,\nVincunt naturae candidioris opus.\n\n\n'Tis not enough though she be fair of hue,\nFor her to use this vulgar compliment:\nBut pretty toys and jests, and saws and smiles,\nAs far beyond what beauty can attempt.\n\n[5135]For this cause belike Philostratus, in his images, makes diverse\nloves, some young, some of one age, some of another, some winged, some\nof one sex, some of another, some with torches, some with golden\napples, some with darts, gins, snares, and other engines in their\nhands, as Propertius hath prettily painted them out, lib. 2. et 29. and\nwhich some interpret, diverse enticements, or diverse affections of\nlovers, which if not alone, yet jointly may batter and overcome the\nstrongest constitutions.\nIt is reported of Decius, and Valerianus, those two notorious\npersecutors of the church, that when they could enforce a young\nChristian by no means (as [5136]Hierome records) to sacrifice to their\nidols, by no torments or promises, they took another course to tempt\nhim: they put him into a fair garden, and set a young courtesan to\ndally with him, [5137]took him about the neck and kissed him, and that\nwhich is not to be named, manibusque attrectare, &c., and all those\nenticements which might be used, that whom torments could not, love\nmight batter and beleaguer. But such was his constancy, she could not\novercome, and when this last engine would take no place, they left him\nto his own ways. At [5138]Berkley in Gloucestershire, there was in\ntimes past a nunnery (saith Gualterus Mapes, an old historiographer,\nthat lived 400 years since), of which there was a noble and a fair lady\nabbess: Godwin, that subtile Earl of Kent, travelling that way,\n(seeking not her but hers) leaves a nephew of his, a proper young\ngallant (as if he had been sick) with her, till he came back again, and\ngives the young man charge so long to counterfeit, till he had\ndeflowered the abbess, and as many besides of the nuns as he could, and\nleaves him withal rings, jewels, girdles, and such toys to give them\nstill, when they came to visit him. The young man, willing to undergo\nsuch a business, played his part so well, that in short space he got up\nmost of their bellies, and when he had done, told his lord how he had\nsped: [5139]his lord made instantly to the court, tells the king how\nsuch a nunnery was become a bawdy-house, procures a visitation, gets\nthem to be turned out, and begs the lands to his own use. This story I\ndo therefore repeat, that you may see of what force these enticements\nare, if they be opportunely used, and how hard it is even for the most\naverse and sanctified souls to resist such allurements. John Major in\nthe life of John the monk, that lived in the days of Theodosius,\ncommends the hermit to have been a man of singular continency, and of a\nmost austere life; but one night by chance the devil came to his cell\nin the habit of a young market wench that had lost her way, and desired\nfor God's sake some lodging with him. [5140]The old man let her in, and\nafter some common conference of her mishap, she began to inveigle him\nwith lascivious talk and jests, to play with his beard, to kiss him,\nand do worse, till at last she overcame him. As he went to address\nhimself to that business, she vanished on a sudden, and the devils in\nthe air laughed him to scorn. Whether this be a true story, or a tale,\nI will not much contend, it serves to illustrate this which I have\nsaid.\nYet were it so, that these of which I have hitherto spoken, and such\nlike enticing baits, be not sufficient, there be many others, which\nwill of themselves intend this passion of burning lust, amongst which,\ndancing is none of the least; and it is an engine of such force, I may\nnot omit it. Incitamentum libidinis, Petrarch calls it, the spur of\nlust. A [5141] circle of which the devil himself is the centre.\n[5142]Many women that use it, have come dishonest home, most\nindifferent, none better. [5143] Another terms it the companion of all\nfilthy delights and enticements, and 'tis not easily told what\ninconveniences come by it, what scurrile talk, obscene actions, and\nmany times such monstrous gestures, such lascivious motions, such\nwanton tunes, meretricious kisses, homely embracings.\n[5144]\u2014\u2014\u2014(ut Gaditana canoro\nIncipiat prurire choro, plausuque probatae\nAd terram tremula descendant clune puellae,\nIrritamentum Veneris languentis)\u2014\u2014\u2014\n\nthat it will make the spectators mad. When that epitomiser of\n[5145]Trogus had to the full described and set out King Ptolemy's riot\nas a chief engine and instrument of his overthrow, he adds, tympanum et\ntripudium, fiddling and dancing: the king was not a spectator only, but\na principal actor himself. A thing nevertheless frequently used, and\npart of a gentlewoman's bringing up, to sing, dance, and play on the\nlute, or some such instrument, before she can say her paternoster, or\nten commandments. 'Tis the next way their parents think to get them\nhusbands, they are compelled to learn, and by that means,\n[5146]Incoestos amores de tenero meditantur ungue; 'tis a great\nallurement as it is often used, and many are undone by it. Thais, in\nLucian, inveigled Lamprias in a dance, Herodias so far pleased Herod,\nthat she made him swear to give her what she would ask, John Baptist's\nhead in a platter. [5147]Robert, Duke of Normandy, riding by Falais,\nspied Arlette, a fair maid, as she danced on a green, and was so much\nenamoured with the object, that [5148]she must needs lie with her that\nnight. Owen Tudor won Queen Catherine's affection in. a dance, falling\nby chance with his head in her lap. Who cannot parallel these stories\nout of his experience? Speusippas a noble gallant in [5149]that Greek\nAristenaetus, seeing Panareta a fair young gentlewoman dancing by\naccident, was so far in love with her, that for a long time after he\ncould think of nothing but Panareta: he came raving home full of\nPanareta: Who would not admire her, who would not love her, that should\nbut see her dance as I did? O admirable, O divine Panareta! I have seen\nold and new Rome, many fair cities, many proper women, but never any\nlike to Panareta, they are dross, dowdies all to Panareta! O how she\ndanced, how she tripped, how she turned, with what a grace! happy is\nthat man that shall enjoy her. O most incomparable, only, Panareta!\nWhen Xenophon, in Symposio, or Banquet, had discoursed of love, and\nused all the engines that might be devised, to move Socrates, amongst\nthe rest, to stir him the more, he shuts up all with a pleasant\ninterlude or dance of Dionysius and Ariadne. [5150]First Ariadne\ndressed like a bride came in and took her place; by and by Dionysius\nentered, dancing to the music. The spectators did all admire the young\nman's carriage; and Ariadne herself was so much affected with the\nsight, that she could scarce sit. After a while Dionysius beholding\nAriadne, and incensed with love, bowing to her knees, embraced her\nfirst, and kissed her with a grace; she embraced him again, and kissed\nhim with like affection, &c., as the dance required; but they that\nstood by, and saw this, did much applaud and commend them both for it.\nAnd when Dionysius rose up, he raised her up with him, and many pretty\ngestures, embraces, kisses, and love compliments passed between them:\nwhich when they saw fair Bacchus and beautiful Ariadne so sweetly and\nso unfeignedly kissing each other, so really embracing, they swore they\nloved indeed, and were so inflamed with the object, that they began to\nrouse up themselves, as if they would have flown. At the last when they\nsaw them still, so willingly embracing, and now ready to go to the\nbride-chamber, they were so ravished, with it, that they that were\nunmarried, swore they would forthwith marry, and those that were\nmarried called instantly for their horses, and galloped home to their\nwives. What greater motive can there be than this burning lust? what so\nviolent an oppugner? Not without good cause therefore so many general\ncouncils condemn it, so many fathers abhor it, so many grave men speak\nagainst it; Use not the company of a woman, saith Siracides, 8. 4. that\nis a singer, or a dancer; neither hear, lest thou be taken in her\ncraftiness. In circo non tam cernitur quam discitur libido.\n[5151]Haedus holds, lust in theatres is not seen, but learned. Gregory\nNazianzen that eloquent divine, ([5152]as he relates the story\nhimself,) when a noble friend of his solemnly invited him with other\nbishops, to his daughter Olympia's wedding, refused to come: [5153]For\nit is absurd to see an old gouty bishop sit amongst dancers; he held it\nunfit to be a spectator, much less an actor. Nemo saltat sobrius, Tully\nwrites, he is not a sober man that danceth; for some such reason\n(belike) Domitian forbade the Roman senators to dance, and for that\nfact removed many of them from the senate. But these, you will say, are\nlascivious and Pagan dances, 'tis the abuse that causeth such\ninconvenience, and I do not well therefore to condemn, speak against,\nor innocently to accuse the best and pleasantest thing (so [5154]Lucian\ncalls it) that belongs to mortal men. You misinterpret, I condemn it\nnot; I hold it notwithstanding an honest disport, a lawful recreation,\nif it be opportune, moderately and soberly used: I am of Plutarch's\nmind, [5155]that which respects pleasure alone, honest recreation, or\nbodily exercise, ought not to be rejected and contemned: I subscribe to\n[5156]Lucian, 'tis an elegant thing, which cheereth up the mind,\nexerciseth the body, delights the spectators, which teacheth many\ncomely gestures, equally affecting the ears, eyes, and soul itself.\nSallust discommends singing and dancing in Sempronia, not that she did\nsing or dance, but that she did it in excess, 'tis the abuse of it; and\nGregory's refusal doth not simply condemn it, but in some folks. Many\nwill not allow men and women to dance together, because it is a\nprovocation to lust: they may as well, with Lycurgus and Mahomet, cut\ndown all vines, forbid the drinking of wine, for that it makes some men\ndrunk.\n[5157]Nihil prodest quod non laedere posset idem;\nIgne quid utilius?\u2014\u2014\u2014\n\nI say of this as of all other honest recreations, they are like fire,\ngood and bad, and I see no such inconvenience, but that they may so\ndance, if it be done at due times, and by fit persons: and conclude\nwith Wolfungus [5158]Hider, and most of our modern divines: Si decorae,\ngraves, verecundae, plena luce bonorum virorum et matronarum\nhonestarum, tempestive fiant, probari possunt, et debent. There is a\ntime to mourn, a time to dance, Eccles. iii. 4. Let them take their\npleasures then, and as [5159] he said of old, young men and maids\nflourishing in their age, fair and lovely to behold, well attired, and\nof comely carriage, dancing a Greek galliard, and as their dance\nrequired, kept their time, now turning, now tracing, now apart now\naltogether, now a courtesy then a caper, &c., and it was a pleasant\nsight to see those pretty knots, and swimming figures. The sun and moon\n(some say) dance about the earth, the three upper planets about the sun\nas their centre, now stationary, now direct, now retrograde, now in\napogee, then in perigee, now swift then slow, occidental, oriental,\nthey turn round, jump and trace, \u2642 and \u263f about the sun with those\nthirty-three Maculae or Bourbonian planet, circa Solem saltantes\nCytharedum, saith Fromundus. Four Medicean stars dance about Jupiter,\ntwo Austrian about Saturn, &c., and all (belike) to the music of the\nspheres. Our greatest counsellors, and staid senators, at some times\ndance, as David before the ark, 2 Sam. vi. 14. Miriam, Exod. xv. 20.\nJudith, xv. 13. (though the devil hence perhaps hath brought in those\nbawdy bacchanals), and well may they do it. The greatest soldiers, as\n[5160] Quintilianus, [5161]Aemilius Probus, [5162]Coelius Rhodiginus,\nhave proved at large, still use it in Greece, Rome, and the most worthy\nsenators, cantare, saltare. Lucian, Macrobius, Libanus, Plutarch,\nJulius, Pollux, Athenaeus, have written just tracts in commendation of\nit. In this our age it is in much request in those countries, as in all\ncivil commonwealths, as Alexander ab Alexandro, lib. 4. cap. 10. et\nlib. 2. cap. 25. hath proved at large, [5163]amongst the barbarians\nthemselves none so precious; all the world allows it.\n[5164]Divitias contemno tuas, rex Craese, tuamque\nVendo Asiam, unguentis, flore, mero, choreis.\n\n[5165]Plato, in his Commonwealth, will have dancing-schools to be\nmaintained, that young folks might meet, be acquainted, see one\nanother, and be seen; nay more, he would have them dance naked; and\nscoffs at them that laugh at it. But Eusebius praepar. Evangel. lib. 1.\ncap. 11. and Theodoret lib. 9. curat. graec. affect. worthily lash him\nfor it; and well they might: for as one saith, [5166]the very sight of\nnaked parts causeth enormous, exceeding concupiscences, and stirs up\nboth men and women to burning lust. There is a mean in all things: this\nis my censure in brief; dancing is a pleasant recreation of body and\nmind, if sober and modest (such as our Christian dances are); if\ntempestively used, a furious motive to burning lust; if as by Pagans\nheretofore, unchastely abused. But I proceed.\nIf these allurements do not take place, for [5167]Simierus, that great\nmaster of dalliance, shall not behave himself better, the more\neffectually to move others, and satisfy their lust, they will swear and\nlie, promise, protest, forge, counterfeit, brag, bribe, flatter and\ndissemble of all sides. 'Twas Lucretia's counsel in Aretine, Si vis\namica frui, promitte, finge, jura, perjura, jacta, simula, mentire; and\nthey put it well in practice, as Apollo to Daphne,\n[5168]\u2014\u2014\u2014mihi Delphica tellus\nEt Claros et Tenedos, patareaque regia servit,\nJupiter est genitor\u2014\u2014\u2014\n\nDelphos, Claros, and Tenedos serve me,\nAnd Jupiter is known my sire to be.\n\n[5169]The poorest swains will do as much, [5170]Mille pecus nivei sunt\net mihi vallibus agni; I have a thousand sheep, good store of cattle,\nand they are all at her command,\n[5171]\u2014\u2014\u2014Tibi nos, tibi nostra supellex,\nRuraque servierint\u2014\u2014\u2014\n\nhouse, land, goods, are at her service, as he is himself. Dinomachus, a\nsenator's son in [5172]Lucian, in love with a wench inferior to him in\nbirth and fortunes, the sooner to accomplish his desire, wept unto her,\nand swore he loved her with all his heart, and her alone, and that as\nsoon as ever his father died (a very rich man and almost decrepit) he\nwould make her his wife. The maid by chance made her mother acquainted\nwith the business, who being an old fox, well experienced in such\nmatters, told her daughter, now ready to yield to his desire, that he\nmeant nothing less, for dost thou think he will ever care for thee,\nbeing a poor wench, [5173]that may have his choice of all the beauties\nin the city, one noble by birth, with so many talents, as young, better\nqualified, and fairer than thyself? daughter believe him not: the maid\nwas abashed, and so the matter broke off. When Jupiter wooed Juno first\n(Lilius Giraldus relates it out of an old comment on Theocritus) the\nbetter to effect his suit, he turned himself into a cuckoo, and spying\nher one day walking alone, separated from the other goddesses, caused a\ntempest suddenly to arise, for fear of which she fled to shelter;\nJupiter to avoid the storm likewise flew into her lap, in virginis\nJunonis gremium devolavit, whom Juno for pity covered in her\n[5174]apron. But he turned himself forthwith into his own shape, began\nto embrace and offer violence unto her, sed illa matris metu abnuebat,\nbut she by no means would yield, donec pollicitus connubium obtinuit,\ntill he vowed and swore to marry her, and then she gave consent. This\nfact was done at Thornax hill, which ever after was called Cuckoo hill,\nand in perpetual remembrance there was a temple erected to Telia Juno\nin the same place. So powerful are fair promises, vows, oaths and\nprotestations. It is an ordinary thing too in this case to belie their\nage, which widows usually do, that mean to marry again, and bachelors\ntoo sometimes,\n[5175]Cujus octavum trepidavit aetas,\ncernere lustrum;\n\nto say they are younger than they are. Carmides in the said Lucian\nloved Philematium, an old maid of forty-five years; [5176]she swore to\nhim she was but thirty-two next December. But to dissemble in this\nkind, is familiar of all sides, and often it takes. [5177]Fallere\ncredentem res est operosa puellam, 'tis soon done, no such great\nmastery, Egregiam vero laudem, et spolia ampla,\u2014and nothing so frequent\nas to belie their estates, to prefer their suits, and to advance\nthemselves. Many men to fetch over a young woman, widows, or whom they\nlove, will not stick to crack, forge and feign any thing comes next,\nbid his boy fetch his cloak, rapier, gloves, jewels, &c. in such a\nchest, scarlet-golden-tissue breeches, &c. when there is no such\nmatter; or make any scruple to give out, as he did in Petronius, that\nhe was master of a ship, kept so many servants, and to personate their\npart the better take upon them to be gentlemen of good houses, well\ndescended and allied, hire apparel at brokers, some scavenger or\nprick-louse tailors to attend upon them for the time, swear they have\ngreat possessions, [5178]bribe, lie, cog, and foist how dearly they\nlove, how bravely they will maintain her, like any lady, countess,\nduchess, or queen; they shall have gowns, tiers, jewels, coaches, and\ncaroches, choice diet,\nThe heads of parrots, tongues of nightingales,\nThe brains of peacocks, and of ostriches,\nTheir bath shall be the juice of gilliflowers,\nSpirit of roses and of violets,\nThe milk of unicorns, &c.\n\nas old Volpone courted Celia in the [5179]comedy, when as they are no\nsuch men, not worth a groat, but mere sharkers, to make a fortune, to\nget their desire, or else pretend love to spend their idle hours, to be\nmore welcome, and for better entertainment. The conclusion is, they\nmean nothing less,\n[5180]Nil metuunt jurare, nihil promittere curant:\nSed simul accupidae mentis satiata libido est,\nDicta nihil metuere, nihil perjuria curant;\n\nOaths, vows, promises, are much protested;\nBut when their mind and lust is satisfied,\nOaths, vows, promises, are quite neglected;\n\nthough he solemnly swear by the genius of Caesar, by Venus' shrine,\nHymen's deity, by Jupiter, and all the other gods, give no credit to\nhis words. For when lovers swear, Venus laughs, Venus haec perjuria\nridet, [5181]Jupiter himself smiles, and pardons it withal, as grave\n[5182]Plato gives out; of all perjury, that alone for love matters is\nforgiven by the gods. If promises, lies, oaths, and protestations will\nnot avail, they fall to bribes, tokens, gifts, and such like feats.\n[5183]Plurimus auro conciliatur amor: as Jupiter corrupted Danae with a\ngolden shower, and Liber Ariadne with a lovely crown, (which was\nafterwards translated into the heavens, and there for ever shines;)\nthey will rain chickens, florins, crowns, angels, all manner of coins\nand stamps in her lap. And so must he certainly do that will speed,\nmake many feasts, banquets, invitations, send her some present or other\nevery foot. Summo studio parentur epulae (saith [5184]Haedus) et\ncrebrae fiant largitiones, he must be very bountiful and liberal, seek\nand sue, not to her only, but to all her followers, friends, familiars,\nfiddlers, panders, parasites, and household servants; he must insinuate\nhimself, and surely will, to all, of all sorts, messengers, porters,\ncarriers; no man must be unrewarded, or unrespected. I had a suitor\n(saith [5185]Aretine's Lucretia) that when he came to my house, flung\ngold and silver about, as if it had been chaff. Another suitor I had\nwas a very choleric fellow; but I so handled him, that for all his\nfuming, I brought him upon his knees. If there had been an excellent\nbit in the market, any novelty, fish, fruit, or fowl, muscatel, or\nmalmsey, or a cup of neat wine in all the city, it was presented\npresently to me; though never so dear, hard to come by, yet I had it:\nthe poor fellow was so fond at last, that I think if I would I might\nhave had one of his eyes out of his head. A third suitor was a merchant\nof Rome, and his manner of wooing was with [5186]exquisite music,\ncostly banquets, poems, &c. I held him off till at length he protested,\npromised, and swore pro virginitate regno me donaturum, I should have\nall he had, house, goods, and lauds, pro concubitu solo; [5187]neither\nwas there ever any conjuror, I think, to charm his spirits that used\nsuch attention, or mighty words, as he did exquisite phrases, or\ngeneral of any army so many stratagems to win a city, as he did tricks\nand devices to get the love of me. Thus men are active and passive, and\nwomen not far behind them in this kind: Audax ad omnia foemina, quae\nvel amat, vel odit.\n[5188]For half so boldly there can non\nSwear and lye as women can.\n\n[5189]They will crack, counterfeit, and collogue as well as the best,\nwith handkerchiefs, and wrought nightcaps, purses, posies, and such\ntoys: as he justly complained,\n[5190]Cur mittis violas? nempe ut violentius uret;\nQuid violas violis me violenta tuis? &c.\n\nWhy dost thou send me violets, my dear?\nTo make me burn more violent, I fear,\nWith violets too violent thou art,\nTo violate and wound my gentle heart.\n\nWhen nothing else will serve, the last refuge is their tears. Haec\nscripsi (testor amorem) mixta lachrymis et suspiriis, 'twixt tears and\nsighs, I write this (I take love to witness), saith [5191]Chelidonia to\nPhilonius. Lumina quae modo fulmina, jam flumina lachrymarum, those\nburning torches are now turned to floods of tears. Aretine's Lucretia,\nwhen her sweetheart came to town, [5192]wept in his bosom, that he\nmight be persuaded those tears were shed for joy of his return.\nQuartilla in Petronius, when nought would move, fell a weeping, and as\nBalthazar Castilio paints them out, [5193]To these crocodile's tears\nthey will add sobs, fiery sighs, and sorrowful countenance, pale\ncolour, leanness, and if you do but stir abroad, these fiends are ready\nto meet you at every turn, with such a sluttish neglected habit,\ndejected look, as if they were now ready to die for your sake; and how,\nsaith he, shall a young novice thus beset, escape? But believe them\nnot.\n[5194]\u2014\u2014\u2014animam ne crede puellis,\nNamque est foeminea tutior unda fide.\n\nThou thinkest, peradventure, because of her vows, tears, smiles, and\nprotestations, she is solely thine, thou hast her heart, hand, and\naffection, when as indeed there is no such matter, as the [5195]Spanish\nbawd said, gaudet illa habere unum in lecto, alterum in porta, tertium\nqui domi suspiret, she will have one sweetheart in bed, another in the\ngate, a third sighing at home, a fourth, &c. Every young man she sees\nand likes hath as much interest, and shall as soon enjoy her as\nthyself. On the other side, which I have said, men are as false, let\nthem swear, protest, and lie; [5196]Quod vobis dicunt, dixerunt mille\npuellis. They love some of them those eleven thousand virgins at once,\nand make them believe, each particular, he is besotted on her, or love\none till they see another, and then her alone; like Milo's wife in\nApuleius, lib. 2. Si quem conspexerit speciosae formae invenem,\nvenustate ejus sumitur, et in eum animum intorquet. 'Tis their common\ncompliment in that case, they care not what they swear, say or do: One\nwhile they slight them, care not for them, rail downright and scoff at\nthem, and then again they will run mad, hang themselves, stab and kill,\nif they may not enjoy them. Henceforth, therefore,\u2014nulla viro juranti\nfoemina credat, let not maids believe them. These tricks and\ncounterfeit passions are more familiar with women, [5197]finem hic\ndolori faciet aut vitae dies, miserere amantis, quoth Phaedra to\nHippolitus. Joessa, in [5198]Lucian, told Pythias, a young man, to move\nhim the more, that if he would not have her, she was resolved to make\naway herself. There is a Nemesis, and it cannot choose but grieve and\ntrouble thee, to hear that I have either strangled or drowned myself\nfor thy sake. Nothing so common to this sex as oaths, vows, and\nprotestations, and as I have already said, tears, which they have at\ncommand; for they can so weep, that one would think their very hearts\nwere dissolved within them, and would come out in tears; their eyes are\nlike rocks, which still drop water, diariae lachrymae et sudoris in\nmodum lurgeri promptae, saith [5199] Aristaenetus, they wipe away their\ntears like sweat, weep with one eye, laugh with the other; or as\nchildren [5200]weep and cry, they can both together.\n[5201]Neve puellarum lachrymis moveare memento,\nUt flerent oculos erudiere suos.\n\nCare not for women's tears, I counsel thee,\nThey teach their eyes as much to weep as see.\n\nAnd as much pity is to be taken of a woman weeping, as of a goose going\nbarefoot. When Venus lost her son Cupid, she sent a crier about, to bid\nevery one that met him take heed.\n[5202]Si fleatam aspicias, ne mox fallare, caveto;\nSin arridebit, magis effuge; et oscula si fors\nFerre volet, fugito; sunt oscula noxia, in ipsis\nSuntque venena labris &c.\n\nTake heed of Cupid's tears, if cautious.\nAnd of his smiles and kisses I thee tell,\nIf that he offer't, for they be noxious,\nAnd very poison in his lips doth dwell.\n\n[5203]A thousand years, as Castilio conceives, will scarce serve to\nreckon up those allurements and guiles, that men and women use to\ndeceive one another with.\n\nSUBSECT. V.\u2014_Bawds, Philters, Causes_.\n\nWhen all other engines fail, that they can proceed no farther of\nthemselves, their last refuge is to fly to bawds, panders, magical\nphilters, and receipts; rather than fail, to the devil himself.\nFlectere si nequeunt superos, Acheronta movebunt. And by those indirect\nmeans many a man is overcome, and precipitated into this malady, if he\ntake not good heed. For these bawds, first, they are everywhere so\ncommon, and so many, that, as he said of old [5204]Croton, omnes hic\naut captantur, aut captant, either inveigle or be inveigled, we may say\nof most of our cities, there be so many professed, cunning bawds in\nthem. Besides, bawdry is become an art, or a liberal science, as Lucian\ncalls it; and there be such tricks and subtleties, so many nurses, old\nwomen, panders, letter carriers, beggars, physicians, friars,\nconfessors, employed about it, that nullus tradere stilus sufficiat,\none saith,\n[5205]\u2014\u2014\u2014trecentis versibus\nSuas impuritias traloqui nemo potest.\n\nSuch occult notes, stenography, polygraphy, Nuntius animatus, or\nmagnetical telling of their minds, which [5206]Cabeus the Jesuit, by\nthe way, counts fabulous and false; cunning conveyances in this kind,\nthat neither Juno's jealousy, nor Danae's custody, nor Argo's vigilancy\ncan keep them safe. 'Tis the last and common refuge to use an\nassistant, such as that Catanean Philippa was to Joan Queen of Naples,\na [5207]bawd's help, an old woman in the business, as [5208]Myrrha did\nwhen she doted on Cyniras, and could not compass her desire, the old\njade her nurse was ready at a pinch, dic inquit, opemque me sine ferre\ntibi\u2014et in hac mea (pone timorem) Sedulitas erit apta libi, fear it\nnot, if it be possible to be done, I will effect it: non est mulieri\nmulier insuperabilis, [5209]Caelestina said, let him or her be never so\nhonest, watched and reserved, 'tis hard but one of these old women will\nget access: and scarce shall you find, as [5210]Austin observes, in a\nnunnery a maid alone, if she cannot have egress, before her window you\nshall have an old woman, or some prating gossip, tell her some tales of\nthis clerk, and that monk, describing or commending some young\ngentleman or other unto her. As I was walking in the street (saith a\ngood fellow in Petronius) to see the town served one evening, [5211]I\nspied an old woman in a corner selling of cabbages and roots (as our\nhucksters do plums, apples, and such like fruits); mother (quoth he)\ncan you tell where I can dwell? she, being well pleased with my foolish\nurbanity, replied, and why, sir, should I not tell? With that she rose\nup and went before me. I took her for a wise woman, and by-and-by she\nled me into a by-lane, and told me there I should dwell. I replied\nagain, I knew not the house; but I perceived, on a sudden, by the naked\nqueans, that I was now come into a bawdy-house, and then too late I\nbegan to curse the treachery of this old jade. Such tricks you shall\nhave in many places, and amongst the rest it is ordinary in Venice, and\nin the island of Zante, for a man to be bawd to his own wife. No sooner\nshall you land or come on shore, but, as the Comical Poet hath it,\n[5212]Morem hunc meretrices habent,\nAd portum mittunt servulos, ancillulas,\nSi qua peregrina navis in portum aderit,\nRogant cujatis sit, quod ei nomen siet,\nPost illae extemplo sese adplicent.\n\nThese white devils have their panders, bawds, and factors in every\nplace to seek about, and bring in customers, to tempt and waylay\nnovices, and silly travellers. And when they have them once within\ntheir clutches, as Aegidius Mascrius in his comment upon Valerius\nFlaccus describes them, [5213]with promises and pleasant discourse,\nwith gifts, tokens, and taking their opportunities, they lay nets which\nLucretia cannot avoid, and baits that Hippolitus himself would swallow;\nthey make such strong assaults and batteries, that the goddess of\nvirginity cannot withstand them: give gifts and bribes to move\nPenelope, and with threats able to terrify Susanna. How many\nProserpinas, with those catchpoles, doth Pluto take? These are the\nsleepy rods with which their souls touched descend to hell; this the\nglue or lime with which the wings of the mind once taken cannot fly\naway; the devil's ministers to allure, entice, &c. Many young men and\nmaids, without all question, are inveigled by these Eumenides and their\nassociates. But these are trivial and well known. The most sly,\ndangerous, and cunning bawds, are your knavish physicians, empirics,\nmass-priests, monks, [5214] Jesuits, and friars. Though it be against\nHippocrates' oath, some of them will give a dram, promise to restore\nmaidenheads, and do it without danger, make an abortion if need be,\nkeep down their paps, hinder conception, procure lust, make them able\nwith Satyrions, and now and then step in themselves. No monastery so\nclose, house so private, or prison so well kept, but these honest men\nare admitted to censure and ask questions, to feel their pulse beat at\ntheir bedside, and all under pretence of giving physic. Now as for\nmonks, confessors, and friars, as he said,\n[5215]Non audet Stygius Pluto tentare quod audet\nEffrenis monachus, plenaque fraudis anus;\n\nThat Stygian Pluto dares not tempt or do,\nWhat an old hag or monk will undergo;\n\neither for himself to satisfy his own lust; for another, if he be hired\nthereto, or both at once, having such excellent means. For under colour\nof visitation, auricular confession, comfort and penance, they have\nfree egress and regress, and corrupt, God knows, how many. They can\nsuch trades, some of them, practise physic, use exorcisms, &c.\n[5216]That whereas was wont to walk and Elf,\nThere now walks the Limiter himself,\nIn every bush and under every tree,\nThere needs no other Incubus but he.\n\n[5217]In the mountains between Dauphine and Savoy, the friars persuaded\nthe good wives to counterfeit themselves possessed, that their husbands\nmight give them free access, and were so familiar in those days with\nsome of them, that, as one[5218]observes, wenches could not sleep in\ntheir beds for necromantic friars: and the good abbess in Boccaccio may\nin some sort witness, that rising betimes, mistook and put on the\nfriar's breeches instead of her veil or hat. You have heard the story,\nI presume, of [5219] Paulina, a chaste matron in Aegesippus, whom one\nof Isis's priests did prostitute to Mundus, a young knight, and made\nher believe it was their god Anubis. Many such pranks are played by our\nJesuits, sometimes in their own habits, sometimes in others, like\nsoldiers, courtiers, citizens, scholars, gallants, and women\nthemselves. Proteus-like, in all forms and disguises, that go abroad in\nthe night, to inescate and beguile young women, or to have their\npleasure of other men's wives; and, if we may believe [5220] some\nrelations, they have wardrobes of several suits in the colleges for\nthat purpose. Howsoever in public they pretend much zeal, seem to be\nvery holy men, and bitterly preach against adultery, fornication, there\nare no verier bawds or whoremasters in a country; [5221]whose soul they\nshould gain to God, they sacrifice to the devil. But I spare these men\nfor the present.\nThe last battering engines are philters, amulets, spells, charms,\nimages, and such unlawful means: if they cannot prevail of themselves\nby the help of bawds, panders, and their adherents, they will fly for\nsuccour to the devil himself. I know there be those that deny the devil\ncan do any such thing (Crato epist. 2. lib. med.), and many divines,\nthere is no other fascination than that which comes by the eyes, of\nwhich I have formerly spoken, and if you desire to be better informed,\nread Camerarius, oper subcis. cent. 2. c. 5. It was given out of old,\nthat a Thessalian wench had bewitched King Philip to dote upon her, and\nby philters enforced his love; but when Olympia, the Queen, saw the\nmaid of an excellent beauty, well brought up, and qualified\u2014these,\nquoth she, were the philters which inveigled King Philip; those the\ntrue charms, as Henry to Rosamond,\n[5222]One accent from thy lips the blood more warms,\nThan all their philters, exorcisms, and charms.\n\nWith this alone Lucretia brags [5223]in Aretine, she could do more than\nall philosophers, astrologers, alchemists, necromancers, witches, and\nthe rest of the crew. As for herbs and philters, I could never skill of\nthem, The sole philter that ever I used was kissing and embracing, by\nwhich alone I made men rave like beasts stupefied, and compelled them\nto worship me like an idol. In our times it is a common thing, saith\nErastus, in his book de Lamiis, for witches to take upon them the\nmaking of these philters, [5224]to force men and women to love and hate\nwhom they will, to cause tempests, diseases, &c., by charms, spells,\ncharacters, knots.\u2014[5225]hic Thessala vendit Philtra. St. Hierome\nproves that they can do it (as in Hilarius' life, epist. lib. 3); he\nhath a story of a young man, that with a philter made a maid mad for\nthe love of him, which maid was after cured by Hilarion. Such instances\nI find in John Nider, Formicar. lib. 5. cap. 5. Plutarch records of\nLucullus that he died of a philter; and that Cleopatra used philters to\ninveigle Antony, amongst other allurements. Eusebius reports as much of\nLucretia the poet. Panormitan, lib. 4. de gest. Aphonsi, hath a story\nof one Stephan, a Neapolitan knight, that by a philter was forced to\nrun mad for love. But of all others, that which [5226]Petrarch, epist.\nfamil. lib. 1. ep. 5, relates of Charles the Great (Charlemagne) is\nmost memorable. He foolishly doted upon a woman of mean favour and\ncondition, many years together, wholly delighting in her company, to\nthe great grief and indignation of his friends and followers. When she\nwas dead, he did embrace her corpse, as Apollo did the bay-tree for his\nDaphne, and caused her coffin (richly embalmed and decked with jewels)\nto be carried about with him, over which he still lamented. At last a\nvenerable bishop, that followed his court, prayed earnestly to God\n(commiserating his lord and master's case) to know the true cause of\nthis mad passion, and whence it proceeded; it was revealed to him, in\nfine, that the cause of the emperor's mad love lay under the dead\nwoman's tongue. The bishop went hastily to the carcass, and took a\nsmall ring thence; upon the removal the emperor abhorred the corpse,\nand, instead [5227]of it, fell as furiously in love with the bishop, he\nwould not suffer him to be out of his presence; which when the bishop\nperceived, he flung the ring into the midst of a great lake, where the\nking then was. From that hour the emperor neglected all his other\nhouses, dwelt at [5228]Ache, built a fair house in the midst of the\nmarsh, to his infinite expense, and a [5229]temple by it, where after\nhe was buried, and in which city all his posterity ever since use to be\ncrowned. Marcus the heretic is accused by Irenaeus, to have inveigled a\nyoung maid by this means; and some writers speak hardly of the Lady\nKatharine Cobham, that by the same art she circumvented Humphrey Duke\nof Gloucester to be her husband. Sycinius Aemilianus summoned\n[5230]Apuleius to come before Cneius Maximus, proconsul of Africa, that\nhe being a poor fellow, had bewitched by philters Pudentilla, an\nancient rich matron, to love him, and, being worth so many thousand\nsesterces, to be his wife. Agrippa, lib. 1. cap. 48. occult. philos.\nattributes much in this kind to philters, amulets, images: and Salmutz\ncom. in Pancirol. Tit. 10. de Horol. Leo Afer, lib. 3, saith, 'tis an\nordinary practice at Fez in Africa, Praestigiatores ibi plures, qui\ncogunt amores et concubitus: as skilful all out as that hyperborean\nmagician, of whom Cleodemus, in [5231] Lucian, tells so many fine feats\nperformed in this kind. But Erastus, Wierus, and others are against it;\nthey grant indeed such things may be done, but (as Wierus discourseth,\nlib. 3. de Lamiis. cap. 37.) not by charms, incantations, philters, but\nthe devil himself; lib. 5. cap. 2. he contends as much; so doth\nFreitagius, noc. med. cap. 74. Andreas Cisalpinus, cap. 5; and so much\nSigismundus Scheretzius, cap. 9. de hirco nocturno, proves at large.\n[5232]Unchaste women by the help of these witches, the devil's kitchen\nmaids, have their loves brought to them in the night, and carried back\nagain by a phantasm flying in the air in the likeness of a goat. I have\nheard (saith he) divers confess, that they have been so carried on a\ngoat's back to their sweethearts, many miles in a night. Others are of\nopinion that these feats, which most suppose to be done by charms and\nphilters, are merely effected by natural causes, as by man's blood\nchemically prepared, which much avails, saith Ernestus Burgravius, in\nLucerna vitae et mortis Indice, ad amorem conciliandum et odium, (so\nhuntsmen make their dogs love them, and farmers their pullen,) 'tis an\nexcellent philter, as he holds, sed vulgo prodere grande nefas, but not\nfit to be made common: and so be Mala insana, mandrake roots, mandrake\n[5233]apples, precious stones, dead men's clothes, candles, mala\nBacchica, panis porcinus, Hyppomanes, a certain hair in a [5234]wolf's\ntail, &c., of which Rhasis, Dioscorides, Porta, Wecker, Rubeus,\nMizaldus, Albertus, treat: a swallow's heart, dust of a dove's heart,\nmultum valent linguae viperarum, cerebella asinorum, tela equina,\npalliola quibus infantes obvoluti nascuntur, funis strangulati hominis,\nlapis de nido Aquilae, &c. See more in Sckenkius observat. medicinal,\nlib. 4. &c., which are as forcible and of as much virtue as that\nfountain Salmacis in [5235] Vitruvius, Ovid, Strabo, that made all such\nmad for love that drank of it, or that hot bath at [5236]Aix in\nGermany, wherein Cupid once dipped his arrows, which ever since hath a\npeculiar virtue to make them lovers all that wash in it. But hear the\npoet's own description of it,\n\n[5237]Unde hic fervor aquis terra erumpentibus uda?\nTela olim hic ludens ignea tinxit amor;\n\nEt gaudens stridore novo, fervete perennes\nInquit, et haec pharetrae sint monumenta meae.\n\nEx illo fervet, rarusque hic mergitur hospes,\nCui non titillet pectora blandus amor.\n\nThese above-named remedies have happily as much power as that bath of\nAix, or Venus' enchanted girdle, in which, saith Natales Comes, Love\ntoys and dalliance, pleasantness, sweetness, persuasions, subtleties,\ngentle speeches, and all witchcraft to enforce love, was contained.\nRead more of these in Agrippa de occult. Philos. lib. 1. cap. 50. et\n45. Malleus malefic. part. 1. quaest. 7. Delrio tom. 2. quest. 3. lib.\n3. Wierus, Pomponatis, cap. 8. de incantat. Ficinus, lib. 13. Theol.\nPlat. Calcagninus, &c.\n\nMEMB. III.\n\n_Symptoms or signs of Love Melancholy, in Body, Mind, good, bad, &c._\n\nSymptoms are either of body or mind; of body, paleness, leanness,\ndryness, &c. [5238]Pallidus omnis amans, color hic est aptus amanti, as\nthe poet describes lovers: fecit amor maciem, love causeth leanness.\n[5239] Avicenna de Ilishi, c. 33. makes hollow eyes, dryness, symptoms\nof this disease, to go smiling to themselves, or acting as if they saw\nor heard some delectable object. Valleriola, lib. 3. observat. cap. 7.\nLaurentius, cap. 10. Aelianus Montaltus de Her. amore. Langius, epist.\n24. lib. 1. epist. med. deliver as much, corpus exangue pallet, corpus\ngracile, oculi cavi, lean, pale,\u2014ut nudis qui pressit calcibus anguem,\nas one who trod with naked foot upon a snake, hollow-eyed, their eyes\nare hidden in their heads,\u2014[5240]Tenerque nitidi corposis cecidit\ndecor, they pine away, and look ill with waking, cares, sighs.\nEt qui tenebant signa Phoebeae facis\nOculi, nihil gentile nec patrium micant.\n\nAnd eyes that once rivalled the locks of Phoebus, lose the patrial and\npaternal lustre. With groans, griefs, sadness, dullness,\n[5241]\u2014\u2014\u2014Nulla jam Cereris subi\nCura aut salutis\u2014\u2014\u2014\n\nwant of appetite, &c. A reason of all this, [5242]Jason Pratensis\ngives, because of the distraction of the spirits the liver doth not\nperform his part, nor turns the aliment into blood as it ought, and for\nthat cause the members are weak for want of sustenance, they are lean\nand pine, as the herbs of my garden do this month of May, for want of\nrain. The green sickness therefore often happeneth to young women, a\ncachexia or an evil habit to men, besides their ordinary sighs,\ncomplaints, and lamentations, which are too frequent. As drops from a\nstill,\u2014ut occluso stillat ab igne liquor, doth Cupid's fire provoke\ntears from a true lover's eyes,\n[5243]The mighty Mars did oft for Venus shriek,\nPrivily moistening his horrid cheek\nWith womanish tears,\u2014\u2014\u2014\n\n[5244]\u2014\u2014\u2014ignis distillat in undas,\nTestis erit largus qui rigat ora liquor,\n\nwith many such like passions. When Chariclia was enamoured of\nTheagines, as [5245]Heliodorus sets her out, she was half distracted,\nand spake she knew not what, sighed to herself, lay much awake, and was\nlean upon a sudden: and when she was besotted on her son-in-law,\n[5246]pallor deformis, marcentes oculi, &c., she had ugly paleness,\nhollow eyes, restless thoughts, short wind, &c. Euryalus, in an epistle\nsent to Lucretia, his mistress, complains amongst other grievances, tu\nmihi et somni et cibi usum abstulisti, thou hast taken my stomach and\nmy sleep from me. So he describes it aright:\n[5247]His sleep, his meat, his drink, in him bereft,\nThat lean he waxeth, and dry as a shaft,\nHis eyes hollow and grisly to behold,\nHis hew pale and ashen to unfold,\nAnd solitary he was ever alone,\nAnd waking all the night making moan.\n\nTheocritus Edyl. 2. makes a fair maid of Delphos, in love with a young\nman of Minda, confess as much,\nUt vidi ut insanii, ut animus mihi male affectiis est,\nMiserae mihi forma tabescebat, neque amplius pompam\nUllum curabam, aut quando domum redieram\nNovi, sed me ardens quidam morbus consumebat,\nDecubui in lecto dies decem, et noctes decem,\nDefluebant capite capilli, ipsaque sola reliqua\nOssa et cutis\u2014\u2014\u2014\n\nNo sooner seen I had, but mad I was.\nMy beauty fail'd, and I no more did care\nFor any pomp, I knew not where I was,\nBut sick I was, and evil I did fare;\nI lay upon my bed ten days and nights,\nA skeleton I was in all men's sights.\n\nAll these passions are well expressed by [5248]that heroical poet in\nthe person of Dido:\nAt non infelix animi Phaenissa, nec unquam\nSolvitur in somnos, oculisque ac pectore amores\nAccipit; ingeminant curae, rursusque resurgens\nSaevit amor, &c.\u2014\u2014\u2014\n\nUnhappy Dido could not sleep at all,\nBut lies awake, and takes no rest:\nAnd up she gets again, whilst care and grief,\nAnd raging love torment her breast.\n\nAccius Sanazarius Egloga 2. de Galatea, in the same manner feigns his\nLychoris [5249]tormenting herself for want of sleep, sighing, sobbing,\nand lamenting; and Eustathius in his Ismenias much troubled, and [5250]\npanting at heart, at the sight of his mistress, he could not sleep, his\nbed was thorns. [5251]All make leanness, want of appetite, want of\nsleep ordinary symptoms, and by that means they are brought often so\nlow, so much altered and changed, that as [5252]he jested in the\ncomedy, one scarce know them to be the same men.\nAttenuant juvenum vigilatae corpora noctes,\nCuraque et immenso qui fit amore dolor.\n\nMany such symptoms there are of the body to discern lovers by,\u2014quis\nenim bene celet amorem? Can a man, saith Solomon, Prov. vi. 27, carry\nfire in his bosom and not burn? it will hardly be hid; though they do\nall they can to hide it, it must out, plus quam mille notis\u2014it may be\ndescribed, [5253]quoque magis tegitur, tectus magis aestuat ignis.\n'Twas Antiphanes the comedian's observation of old, Love and\ndrunkenness cannot be concealed, Celare alia possis, haec praeter duo,\nvini potum, &c. words, looks, gestures, all will betray them; but two\nof the most notable signs are observed by the pulse and countenance.\nWhen Antiochus, the son of Seleucus, was sick for Stratonice, his\nmother-in-law, and would not confess his grief, or the cause of his\ndisease, Erasistratus, the physician, found him by his pulse and\ncountenance to be in love with her, [5254]because that when she came in\npresence, or was named, his pulse varied, and he blushed besides. In\nthis very sort was the love of Callices, the son of Polycles,\ndiscovered by Panacaeas the physician, as you may read the story at\nlarge in [5255]Aristenaetus. By the same signs Galen brags that he\nfound out Justa, Boethius the consul's wife, to dote on Pylades the\nplayer, because at his name still she both altered pulse and\ncountenance, as [5256] Polyarchus did at the name of Argenis.\nFranciscus Valesius, l. 3. controv. 13. med. contr. denies there is any\nsuch pulsus amatorius, or that love may be so discerned; but Avicenna\nconfirms this of Galen out of his experience, lib. 3. Fen. 1. and\nGordonius, cap. 20. [5257]Their pulse, he saith, is ordinate and swift,\nif she go by whom he loves, Langius, epist. 24. lib. 1. med. epist.\nNeviscanus, lib. 4. numer. 66. syl. nuptialis, Valescus de Taranta,\nGuianerius, Tract. 15. Valleriola sets down this for a symptom,\n[5258]Difference of pulse, neglect of business, want of sleep, often\nsighs, blushings, when there is any speech of their mistress, are\nmanifest signs. But amongst the rest, Josephus Struthis, that Polonian,\nin the fifth book, cap. 17. of his Doctrine of Pulses, holds that this\nand all other passions of the mind may be discovered by the pulse.\n[5259]And if you will know, saith he, whether the men suspected be such\nor such, touch their arteries, &c. And in his fourth book, fourteenth\nchapter, he speaks of this particular pulse, [5260] Love makes an\nunequal pulse, &c., he gives instance of a gentlewoman, [5261]a patient\nof his, whom by this means he found to be much enamoured, and with\nwhom: he named many persons, but at the last when his name came whom he\nsuspected, [5262]her pulse began to vary and to beat swifter, and so by\noften feeling her pulse, he perceived what the matter was. Apollonius\nArgonaut. lib. 4. poetically setting down the meeting of Jason and\nMedea, makes them both to blush at one another's sight, and at the\nfirst they were not able to speak.\n[5263]\u2014\u2014\u2014totus Parmeno\nTremo, horreoque postquam aspexi hanc,\n\nPhaedria trembled at the sight of Thais, others sweat, blow short,\nCrura tremunt ac poplites,\u2014are troubled with palpitation of heart upon\nthe like occasion, cor proximum ori, saith [5264]Aristenaetus, their\nheart is at their mouth, leaps, these burn and freeze, (for love is\nfire, ice, hot, cold, itch, fever, frenzy, pleurisy, what not) they\nlook pale, red, and commonly blush at their first congress; and\nsometimes through violent agitation of spirits bleed at nose, or when\nshe is talked of; which very sign [5265]Eustathius makes an argument of\nIsmene's affection, that when she met her sweetheart by chance, she\nchanged her countenance to a maiden-blush. 'Tis a common thing amongst\nlovers, as [5266]Arnulphus, that merry-conceited bishop, hath well\nexpressed in a facetious epigram of his,\nAlterno facies sibi dat responsa rubore,\nEt tener affectum prodit utrique pudor, &c.\n\nTheir faces answer, and by blushing say,\nHow both affected are, they do betray.\n\nBut the best conjectures are taken from such symptoms as appear when\nthey are both present; all their speeches, amorous glances, actions,\nlascivious gestures will betray them; they cannot contain themselves,\nbut that they will be still kissing. [5267]Stratocles, the physician,\nupon his wedding-day, when he was at dinner, Nihil prius sorbillavit,\nquam tria basia puellae pangeret, could not eat his meat for kissing\nthe bride, &c. First a word, and then a kiss, then some other\ncompliment, and then a kiss, then an idle question, then a kiss, and\nwhen he had pumped his wits dry, can say no more, kissing and colling\nare never out of season, [5268]Hoc non deficit incipitque semper, 'tis\nnever at an end, [5269]another kiss, and then another, another, and\nanother, &c.\u2014huc ades O Thelayra\u2014Come kiss me Corinna?\n[5270]Centum basia centies,\nCentum basia millies,\nMille basia millies,\nEt tot millia millies,\n\nQuot guttae Siculo mari,\nQuot sunt sidera coelo,\n\nIstis purpureis genis,\nIstis turgidulis labris,\nOcelisque loquaculis,\n\nFigam continuo impetu;\nO formosa Neaera. (As Catullus to Lesbia.)\n\nDa mihi basia mille, deindi centum,\nDein mille altera, da secunda centum,\nDein usque altera millia, deinde centum.\n\n[5271]\u2014\u2014\u2014first give a hundred,\nThen a thousand, then another\nHundred, then unto the other\nAdd a thousand, and so more, &c.\n\nTill you equal with the store, all the grass, &c. So Venus did by her\nAdonis, the moon with Endymion, they are still dallying and culling, as\nso many doves, Columbatimque labra conserentes labiis, and that with\nalacrity and courage,\n[5272]Affligunt avide corpus, junguntque salivas\nOris, et inspirant prensantes dentibus ora.\n\n[5273]Tam impresso ore ut vix inde labra detrahant, cervice reclinata,\nas Lamprias in Lucian kissed Thais, Philippus her [5274]Aristaenetus,\namore lymphato tam uriose adhaesit, ut vix labra solvere esset,\ntotumque os mihi contrivit; [5275]Aretine's Lucretia, by a suitor of\nhers was so saluted, and 'tis their ordinary fashion.\n\u2014\u2014\u2014dentes illudunt saepe labellis,\nAtque premunt arete adfigentes oscula\u2014\u2014\u2014\n\nThey cannot, I say, contain themselves, they will be still not only\njoining hands, kissing, but embracing, treading on their toes, &c.,\ndiving into their bosoms, and that libenter, et cum delectatione, as\n[5276] Philostratus confesseth to his mistress; and Lamprias in Lucian,\nMammillas premens, per sinum clam dextra, &c., feeling their paps, and\nthat scarce honestly sometimes: as the old man in the [5277]Comedy well\nobserved of his son, Non ego te videbam manum huic puellae in sinum\ninsere? Did not I see thee put thy hand into her bosom? go to, with\nmany such love tricks. [5278]Juno in Lucian deorum, tom. 3. dial. 3.\ncomplains to Jupiter of Ixion, [5279]he looked so attentively on her,\nand sometimes would sigh and weep in her company, and when I drank by\nchance, and gave Ganymede the cup, he would desire to drink still in\nthe very cup that I drank of, and in the same place where I drank, and\nwould kiss the cup, and then look steadily on me, and sometimes sigh,\nand then again smile. If it be so they cannot come near to dally, have\nnot that opportunity, familiarity, or acquaintance to confer and talk\ntogether; yet if they be in presence, their eye will betray them: Ubi\namor ibi oculus, as the common saying is, where I look I like, and\nwhere I like I love; but they will lose themselves in her looks.\nAlter in alterius jactantes lumina vultus,\nQuaerebant taciti noster ubi esset amor.\n\nThey cannot look off whom they love, they will impregnare eam, ipsis\noculis, deflower her with their eyes, be still gazing, staring,\nstealing faces, smiling, glancing at her, as [5280]Apollo on Leucothoe,\nthe moon on her [5281]Endymion, when she stood still in Caria, and at\nLatmos caused her chariot to be stayed. They must all stand and admire,\nor if she go by, look after her as long as they can see her, she is\nanimae auriga, as Anacreon calls her, they cannot go by her door or\nwindow, but, as an adamant, she draws their eyes to it; though she be\nnot there present, they must needs glance that way, and look back to\nit. Aristenaetus of [5282] Exithemus, Lucian, in his Imagim. of\nhimself, and Tatius of Clitophon, say as much, Ille oculos de Leucippe\n[5283]nunquam dejiciebat, and many lovers confess when they came in\ntheir mistress' presence, they could not hold off their eyes, but\nlooked wistfully and steadily on her, inconnivo aspectu, with much\neagerness and greediness, as if they would look through, or should\nnever have enough sight of her. Fixis ardens obtutibus haeret; so she\nwill do by him, drink to him with her eyes, nay, drink him up, devour\nhim, swallow him, as Martial's Mamurra is remembered to have done:\nInspexit molles pueros, oculisque comedit, &c. There is a pleasant\nstory to this purpose in Navigat. Vertom. lib. 3. cap. 5. The sultan of\nSana's wife in Arabia, because Vertomannus was fair and white, could\nnot look off him, from sunrising to sunsetting; she could not desist;\nshe made him one day come into her chamber, et geminae, horae spatio\nintuebatur, non a me anquam aciem oculorum avertebat, me observans\nveluti Cupidinem quendam, for two hours' space she still gazed on him.\nA young man in [5284]Lucian fell in love with Venus' picture; he came\nevery morning to her temple, and there continued all day long\n[5285]from sunrising to sunset, unwilling to go home at night, sitting\nover against the goddess's picture, he did continually look upon her,\nand mutter to himself I know not what. If so be they cannot see them\nwhom they love, they will still be walking and waiting about their\nmistress's doors, taking all opportunity to see them, as in\n[5286]Longus Sophista, Daphnis and Chloe, two lovers, were still\nhovering at one another's gates, he sought all occasions to be in her\ncompany, to hunt in summer, and catch birds in the frost about her\nfather's house in the winter, that she might see him, and he her.\n[5287]A king's palace was not so diligently attended, saith Aretine's\nLucretia, as my house was when I lay in Rome; the porch and street was\never full of some, walking or riding, on set purpose to see me; their\neye was still upon my window; as they passed by, they could not choose\nbut look back to my house when they were past, and sometimes hem or\ncough, or take some impertinent occasion to speak aloud, that I might\nlook out and observe them. 'Tis so in other places, 'tis common to\nevery lover, 'tis all his felicity to be with her, to talk with her; he\nis never well but in her company, and will walk [5288] seven or eight\ntimes a day through the street where she dwells, and make sleeveless\nerrands to see her; plotting still where, when, and how to visit her,\n[5289]Levesque sub nocte susurri,\nComposita repetuntur hora.\n\nAnd when he is gone, he thinks every minute an hour, every hour as long\nas a day, ten days a whole year, till he see her again. [5290]Tempora\nsi numeres, bene quae numeramus amantes. And if thou be in love, thou\nwilt say so too, Et longum formosa, vale, farewell sweetheart, vale\ncharissima Argenis, &c. Farewell my dear Argenis, once more farewell,\nfarewell. And though he is to meet her by compact, and that very\nshortly, perchance tomorrow, yet both to depart, he'll take his leave\nagain, and again, and then come back again, look after, and shake his\nhand, wave his hat afar off. Now gone, he thinks it long till he see\nher again, and she him, the clocks are surely set back, the hour's\npast,\n[5291]Hospita Demophoon tua te Rodopheia Phillis,\nUltra promissum tempus abesse queror.\n\nShe looks out at window still to see whether he come, [5292]and by\nreport Phillis went nine times to the seaside that day, to see if her\nDemophoon were approaching, and [5293]Troilus to the city gates, to\nlook for his Cresseid. She is ill at ease, and sick till she see him\nagain, peevish in the meantime; discontent, heavy, sad, and why comes\nhe not? where is he? why breaks he promise? why tarries he so long?\nsure he is not well; sure he hath some mischance; sure he forgets\nhimself and me; with infinite such. And then, confident again, up she\ngets, out she looks, listens, and inquires, hearkens, kens; every man\nafar off is sure he, every stirring in the street, now he is there,\nthat's he, male aurorae, malae soli dicit, deiratque, &c., the longest\nday that ever was, so she raves, restless and impatient; for Amor non\npatitur moras, love brooks no delays: the time's quickly gone that's\nspent in her company, the miles short, the way pleasant; all weather is\ngood whilst he goes to her house, heat or cold; though his teeth\nchatter in his head, he moves not; wet or dry, 'tis all one; wet to the\nskin, he feels it not, cares not at least for it, but will easily\nendure it and much more, because it is done with alacrity, and for his\nmistress's sweet sake; let the burden be never so heavy, love makes it\nlight. [5294]Jacob served seven years for Rachel, and it was quickly\ngone because he loved her. None so merry; if he may happily enjoy her\ncompany, he is in heaven for a time; and if he may not, dejected in an\ninstant, solitary, silent, he departs weeping, lamenting, sighing,\ncomplaining.\nBut the symptoms of the mind in lovers are almost infinite, and so\ndiverse, that no art can comprehend them; though they be merry\nsometimes, and rapt beyond themselves for joy: yet most part, love is a\nplague, a torture, a hell, a bitter sweet passion at last; [5295]Amor\nmelle et felle est faecundissimus, gustum dat dulcem et amarum. 'Tis\nsuavis amaricies, dolentia delectabilis, hilare tormentum;\n[5296]Et me melle beant suaviora,\nEt me felle necant amariora.\n\nlike a summer fly or sphinx's wings, or a rainbow of all colours,\nQuae ad solis radios conversae aureae erant,\nAdversus nubes ceruleae, quale jabar iridis,\n\nfair, foul, and full of variation, though most part irksome and bad.\nFor in a word, the Spanish Inquisition is not comparable to it; a\ntorment and [5297]execution as it is, as he calls it in the poet, an\nunquenchable fire, and what not? [5298]From it, saith Austin, arise\nbiting cares, perturbations, passions, sorrows, fears, suspicions,\ndiscontents, contentions, discords, wars, treacheries, enmities,\nflattery, cozening, riot, impudence, cruelty, knavery, &c.\n[5299]\u2014\u2014\u2014dolor, querelae,\nLamentatio, lachrymae perennes,\nLanguor, anxietas, amaritudo;\nAut si triste magis potest quid esse,\nHos tu das comites Neaera vitae.\n\nThese be the companions of lovers, and the ordinary symptoms, as the\npoet repeats them.\n[5300]In amore haec insunt vitia,\nSuspiciones, inimicitiae, audaciae,\nBellum, pax rursum, &c.\n\n[5301]Insomnia, aerumna, error, terror, et fuga,\nExcogitantia excors immodestia,\nPetulantia, cupiditas, et malevolentia;\nInhaeret etiam aviditas, desidia, injuria,\nInopia, contumelia et dispendium, &c.\n\nIn love these vices are; suspicions.\nPeace, war, and impudence, detractions.\nDreams, cares, and errors, terrors and affrights,\nImmodest pranks, devices, sleights and flights,\nHeart-burnings, wants, neglects, desire of wrong,\nLoss continual, expense and hurt among.\n\nEvery poet is full of such catalogues of love symptoms; but fear and\nsorrow may justly challenge the chief place. Though Hercules de\nSaxonia, cap. 3. Tract. de melanch. will exclude fear from love\nmelancholy, yet I am otherwise persuaded. [5302]Res est solliciti plena\ntimoris amor. 'Tis full of fear, anxiety, doubt, care, peevishness,\nsuspicion; it turns a man into a woman, which made Hesiod belike put\nFear and Paleness Venus' daughters,\n\u2014\u2014\u2014Marti clypeos atque arma secanti\nAlma Venus peperit Pallorem, unaque Timorem:\n\nbecause fear and love are still linked together. Moreover they are apt\nto mistake, amplify, too credulous sometimes, too full of hope and\nconfidence, and then again very jealous, unapt to believe or entertain\nany good news. The comical poet hath prettily painted out this passage\namongst the rest in a [5303]dialogue betwixt Mitio and Aeschines, a\ngentle father and a lovesick son. Be of good cheer, my son, thou shalt\nhave her to wife. Ae. Ah father, do you mock me now? M. I mock thee,\nwhy? Ae. That which I so earnestly desire, I more suspect and fear. M.\nGet you home, and send for her to be your wife. Ae. What now a wife,\nnow father, &c. These doubts, anxieties, suspicions, are the least part\nof their torments; they break many times from passions to actions,\nspeak fair, and flatter, now most obsequious and willing, by and by\nthey are averse, wrangle, fight, swear, quarrel, laugh, weep: and he\nthat doth not so by fits, [5304]Lucian holds, is not thoroughly touched\nwith this loadstone of love. So their actions and passions are\nintermixed, but of all other passions, sorrow hath the greatest share;\n[5305]love to many is bitterness itself; rem amaram Plato calls it, a\nbitter potion, an agony, a plague.\nEripite hanc pestem perniciemque mihi;\nQuae mihi subrepens imos ut torpor in artus,\nExpulit ex omni pectore laetitias.\n\nO take away this plague, this mischief from me,\nWhich, as a numbness over all my body,\nExpels my joys, and makes my soul so heavy.\n\nPhaedria had a true touch of this, when he cried out,\n[5306]O Thais, utinam esset mihi\nPars aequa amoris tecum, ac paritor fieret ut\nAut hoc tibi doleret itidem, ut mihi dolet.\n\nO Thais, would thou hadst of these my pains a part,\nOr as it doth me now, so it would make thee smart.\n\nSo had that young man, when he roared again for discontent,\n[5307]Jactor, crucior, agitor, stimulor,\nVersor in amoris rota miser,\nExanimor, feror, distrahor, deripior,\nUbi sum, ibi non sum; ubi non sum, ibi est animus.\n\nI am vext and toss'd, and rack'd on love's wheel:\nWhere not, I am; but where am, do not feel.\n\nThe moon in [5308]Lucian made her moan to Venus, that she was almost\ndead for love, pereo equidem amore, and after a long tale, she broke\noff abruptly and wept, [5309]O Venus, thou knowest my poor heart.\nCharmides, in [5310]Lucian, was so impatient, that he sobbed and\nsighed, and tore his hair, and said he would hang himself. I am undone,\nO sister Tryphena, I cannot endure these love pangs; what shall I do?\nVos O dii Averrunci solvite me his curis, O ye gods, free me from these\ncares and miseries, out of the anguish of his soul, [5311]Theocles\nprays. Shall I say, most part of a lover's life is full of agony,\nanxiety, fear, and grief, complaints, sighs, suspicions, and cares,\n(heigh-ho, my heart is woe) full of silence and irksome solitariness?\nFrequenting shady bowers in discontent,\nTo the air his fruitless clamours he will vent.\n\nexcept at such times that he hath lucida intervalla, pleasant gales, or\nsudden alterations, as if his mistress smile upon him, give him a good\nlook, a kiss, or that some comfortable message be brought him, his\nservice is accepted, &c.\nHe is then too confident and rapt beyond himself, as if he had heard\nthe nightingale in the spring before the cuckoo, or as [5312]Calisto\nwas at Malebaeas' presence, Quis unquam hac mortali vita, tam gloriosum\ncorpus vidit? humanitatem transcendere videor., &c. who ever saw so\nglorious a sight, what man ever enjoyed such delight? More content\ncannot be given of the gods, wished, had or hoped of any mortal man.\nThere is no happiness in the world comparable to his, no content, no\njoy to this, no life to love, he is in paradise.\n[5313]Quis me uno vivit felicior? aut magis hac est\nOptandum vita dicere quis poterit?\n\nWho lives so happy as myself? what bliss\nIn this our life may be compar'd to this?\n\nHe will not change fortune in that case with a prince,\n[5314]Donec gratus eram tibi,\nPersarum vigui rege beatior.\n\nThe Persian kings are not so jovial as he is, O [5315]festus dies\nhominis, O happy day; so Chaerea exclaims when he came from Pamphila\nhis sweetheart well pleased,\nNunc est profecto interfici cum perpeti me possem,\nNe hoc gaudium contaminet vita aliqua aegritudine.\n\nHe could find in his heart to be killed instantly, lest if he live\nlonger, some sorrow or sickness should contaminate his joys. A little\nafter, he was so merrily set upon the same occasion, that he could not\ncontain himself.\n[5316]O populares, ecquis me vivit hodie fortunatior?\nNemo hercule quisquam; nam in me dii plane potestatem\nSuam omnem ostendere;\n\nIs't possible (O my countrymen) for any living to be so happy as\nmyself? No sure it cannot be, for the gods have shown all their power,\nall their goodness in me. Yet by and by when this young gallant was\ncrossed in his wench, he laments, and cries, and roars downright:\nOccidi\u2014I am undone,\nNeque virgo est usquam, neque ego, qui e conspectu illam amisi meo,\nUbi quaeram, ubi investigem, quem percunter, quam insistam viam?\n\nThe virgin's gone, and I am gone, she's gone, she's gone, and what\nshall I do? where shall I seek her, where shall I find her, whom shall\nI ask? what way, what course shall I take? what will become of\nme\u2014[5317]vitales auras invitus agebat, he was weary of his life, sick,\nmad, and desperate, [5318]utinam mihi esset aliquid hic, quo nunc me\npraecipitem darem. 'Tis not Chaereas' case this alone, but his, and\nhis, and every lover's in the like state. If he hear ill news, have bad\nsuccess in his suit, she frown upon him, or that his mistress in his\npresence respect another more (as [5319]Hedus observes) prefer another\nsuitor, speak more familiarly to him, or use more kindly than himself,\nif by nod, smile, message, she discloseth herself to another, he is\ninstantly tormented, none so dejected as he is, utterly undone, a\ncastaway, [5320]In quem fortuna omnia odiorum suorum crudelissima tela\nexonerat, a dead man, the scorn of fortune, a monster of fortune, worse\nthan nought, the loss of a kingdom had been less. [5321]Aretine's\nLucretia made very good proof of this, as she relates it herself. For\nwhen I made some of my suitors believe I would betake myself to a\nnunnery, they took on, as if they had lost father and mother, because\nthey were for ever after to want my company. Omnes labores leves fuere,\nall other labour was light: [5322]but this might not be endured. Tui\ncarendum quod erat\u2014for I cannot be without thy company, mournful\nAmyntas, painful Amyntas, careful Amyntas; better a metropolitan city\nwere sacked, a royal army overcome, an invincible armada sunk, and\ntwenty thousand kings should perish, than her little finger ache, so\nzealous are they, and so tender of her good. They would all turn friars\nfor my sake, as she follows it, in hope by that means to meet, or see\nme again, as my confessors, at stool-ball, or at barley-break: And so\nafterwards when an importunate suitor came, [5323]If I had bid my maid\nsay that I was not at leisure, not within, busy, could not speak with\nhim, he was instantly astonished, and stood like a pillar of marble;\nanother went swearing, chafing, cursing, foaming. [5324]Illa sibi vox\nipsa Jovis violentior ira, cum tonat, &c. the voice of a mandrake had\nbeen sweeter music: but he to whom I gave entertainment, was in the\nElysian fields, ravished for joy, quite beyond himself. 'Tis the\ngeneral humour of all lovers, she is their stern, pole-star, and guide.\n[5325]Deliciumque animi, deliquiumque sui. As a tulipant to the sun\n(which our herbalists calls Narcissus) when it shines, is Admirandus\nflos ad radios solis se pandens, a glorious flower exposing itself;\n[5326]but when the sun sets, or a tempest comes, it hides itself, pines\naway, and hath no pleasure left, (which Carolus Gonzaga, duke of\nMantua, in a cause not unlike, sometimes used for an impress) do all\ninamorates to their mistress; she is their sun, their Primum mobile, or\nanima informans; this [5327]one hath elegantly expressed by a windmill,\nstill moved by the wind, which otherwise hath no motion of itself. Sic\ntua ni spiret gratia, truncus ero. He is wholly animated from her\nbreath, his soul lives in her body, [5328]sola claves habet interitus\net salutis, she keeps the keys of his life: his fortune ebbs and flows\nwith her favour, a gracious or bad aspect turns him up or down, Mens\nmea lucescit Lucia luce tua. Howsoever his present state be pleasing or\ndispleasing, 'tis continuate so long as he [5329]loves, he can do\nnothing, think of nothing but her; desire hath no rest, she is his\ncynosure, Hesperus and vesper, his morning and evening star, his\ngoddess, his mistress, his life, his soul, his everything; dreaming,\nwaking, she is always in his mouth; his heart, his eyes, ears, and all\nhis thoughts are full of her. His Laura, his Victorina, his Columbina,\nFlavia, Flaminia, Caelia, Delia, or Isabella, (call her how you will)\nshe is the sole object of his senses, the substance of his soul,\nnidulus animae suae, he magnifies her above measure, totus in illa,\nfull of her, can breathe nothing but her. I adore Melebaea, saith\nlovesick [5330]Calisto, I believe in Melebaea, I honour, admire and\nlove my Melebaea; His soul was soused, imparadised, imprisoned in his\nlady. When [5331]Thais took her leave of Phaedria,\u2014mi Phaedria, et\nnunquid aliud vis? Sweet heart (she said) will you command me any\nfurther service? he readily replied, and gave in this charge,\n\u2014\u2014\u2014egone quid velim?\nDies noctesque ames me, me desideres,\nMe somnies, me expectes, me cogites,\nMe speres, me te oblectes, mecum tota sis,\nMeus fac postremo animus, quando ego sum tuus.\n\nDost ask (my dear) what service I will have?\nTo love me day and night is all I crave,\nTo dream on me, to expect, to think on me,\nDepend and hope, still covet me to see,\nDelight thyself in me, be wholly mine,\nFor know, my love, that I am wholly thine.\n\nBut all this needed not, you will say; if she affect once, she will be\nhis, settle her love on him, on him alone,\n[5332]\u2014\u2014\u2014illum absens absentem\nAuditque videtque\u2014\u2014\u2014\n\nshe can, she must think and dream of nought else but him, continually\nof him, as did Orpheus on his Eurydice,\nTe dulcis conjux, te solo in littore mecum,\nTe veniente die, te discedente canebam.\n\nOn thee sweet wife was all my song.\nMorn, evening, and all along.\n\nAnd Dido upon her Aeneas;\n\u2014\u2014\u2014et quae me insomnia terrent,\nMulta viri virtus, et plurima currit imago.\n\nAnd ever and anon she thinks upon the man\nThat was so fine, so fair, so blithe, so debonair.\n\nClitophon, in the first book of Achilles, Tatius, complaineth how that\nhis mistress Leucippe tormented him much more in the night than in the\nday. [5333]For all day long he had some object or other to distract his\nsenses, but in the night all ran upon her. All night long he lay [5334]\nawake, and could think of nothing else but her, he could not get her\nout of his mind; towards morning, sleep took a little pity on him, he\nslumbered awhile, but all his dreams were of her.\n[5335]\u2014\u2014\u2014te nocte sub atra\nAlloquor, amplector, falsaque in imagine somni,\nGaudia solicitam palpant evanida mentem.\n\nIn the dark night I speak, embrace, and find\nThat fading joys deceive my careful mind.\n\nThe same complaint Euryalus makes to his Lucretia, [5336]day and night\nI think of thee, I wish for thee, I talk of thee, call on thee, look\nfor thee, hope for thee, delight myself in thee, day and night I love\nthee.\n[5337]Nec mihi vespere\nSurgente decedunt amores,\nNec rapidum fugiente solem.\n\nMorning, evening, all is alike with me, I have restless thoughts,\n[5338] Te vigilans oculis, animo te nocte requiro. Still I think on\nthee. Anima non est ubi animat, sed ubi amat. I live and breathe in\nthee, I wish for thee.\n[5339]O niveam quae te poterit mihi reddere lucem,\nO mihi felicem terque quaterque diem.\n\nO happy day that shall restore thee to my sight. In the meantime he\nraves on her; her sweet face, eyes, actions, gestures, hands, feet,\nspeech, length, breadth, height, depth, and the rest of her dimensions,\nare so surveyed, measured, and taken, by that Astrolabe of phantasy,\nand that so violently sometimes, with such earnestness and eagerness,\nsuch continuance, so strong an imagination, that at length he thinks he\nsees her indeed; he talks with her, he embraceth her, Ixion-like, pro\nJunone nubem, a cloud for Juno, as he said. Nihil praeter Leucippen\ncerno, Leucippe mihi perpetuo in oculis, et animo versatur, I see and\nmeditate of nought but Leucippe. Be she present or absent, all is one;\n[5340]Et quamvis aberat placidae praesentia formae\nQuem dederat praesens forma, manebat amor.\n\nThat impression of her beauty is still fixed in his mind,\u2014[5341]haerent\ninfixi pectora vultus; as he that is bitten with a mad dog thinks all\nhe sees dogs\u2014dogs in his meat, dogs in his dish, dogs in his drink: his\nmistress is in his eyes, ears, heart, in all his senses. Valleriola had\na merchant, his patient, in the same predicament; and [5342]Ulricus\nMolitor, out of Austin, hath a story of one, that through vehemency of\nhis love passion, still thought he saw his mistress present with him,\nshe talked with him, Et commisceri cum ea vigilans videbatur, still\nembracing him.\nNow if this passion of love can produce such effects, if it be\npleasantly intended, what bitter torments shall it breed, when it is\nwith fear and continual sorrow, suspicion, care, agony, as commonly it\nis, still accompanied, what an intolerable [5343]pain must it be?\n\u2014\u2014\u2014Non tam grandes\nGargara culmos, quot demerso\nPectore curas longa nexas\nUsque catena, vel quae penitus\nCrudelis amor vulnera miscet.\n\nMount Gargarus hath not so many stems\nAs lover's breast hath grievous wounds,\nAnd linked cares, which love compounds.\n\nWhen the King of Babylon would have punished a courtier of his, for\nloving of a young lady of the royal blood, and far above his fortunes,\n[5344] Apollonius in presence by all means persuaded to let him alone;\nFor to love and not enjoy was a most unspeakable torment, no tyrant\ncould invent the like punishment; as a gnat at a candle, in a short\nspace he would consume himself. For love is a perpetual [5345]flux,\nangor animi, a warfare, militat omni amans, a grievous wound is love\nstill, and a lover's heart is Cupid's quiver, a consuming [5346]fire,\n[5347]accede ad hunc ignem, &c. an inextinguishable fire.\n[5348]\u2014\u2014\u2014alitur et crescit malum,\nEt ardet intus, qualis Aetnaeo vapor\nExundat antro\u2014\u2014\u2014\n\nAs Aetna rageth, so doth love, and more than Aetna or any material\nfire.\n[5349]\u2014\u2014\u2014Nam amor saepe Lypareo\nVulcano ardentiorem flammam incendere solet.\n\nVulcan's flames are but smoke to this. For fire, saith [5350]Xenophon,\nburns them alone that stand near it, or touch it; but this fire of love\nburneth and scorcheth afar off, and is more hot and vehement than any\nmaterial fire: [5351]Ignis in igne furit, 'tis a fire in a fire, the\nquintessence of fire. For when Nero burnt Rome, as Calisto urgeth, he\nfired houses, consumed men's bodies and goods; but this fire devours\nthe soul itself, and [5352]one soul is worth a hundred thousand bodies.\nNo water can quench this wild fire.\n[5353]\u2014\u2014\u2014In pectus coecos absorbuit ignes,\nIgnes qui nec aqua perimi potuere, nec imbre\nDiminui, neque graminibus, magicisque susurris.\n\n\nA fire he took into his breast,\nWhich water could not quench.\n\nNor herb, nor art, nor magic spells\nCould quell, nor any drench.\n\nExcept it be tears and sighs, for so they may chance find a little\nease.\n[5354]Sic candentia colla, sic patens frons,\nSic me blanda tui Neaera ocelli,\nSic pares minio genae perurunt,\nUt ni me lachrymae rigent perennes,\nTotus in tenues eam favillas.\n\nSo thy white neck, Neaera, me poor soul\nDoth scorch, thy cheeks, thy wanton eyes that roll:\nWere it not for my dropping tears that hinder,\nI should be quite burnt up forthwith to cinder.\n\nThis fire strikes like lightning, which made those old Grecians paint\nCupid, in many of their [5355]temples, with Jupiter's thunderbolts in\nhis hands; for it wounds, and cannot be perceived how, whence it came,\nwhere it pierced. [5356]Urimur, et coecum, pectora vulnus habent, and\ncan hardly be discerned at first.\n[5357]\u2014\u2014\u2014Est mollis flamma medullas,\nEt tacitum insano vivit sub pectore vulnus.\n\nA gentle wound, an easy fire it was,\nAnd sly at first, and secretly did pass.\n\nBut by-and-by it began to rage and burn amain;\n[5358]\u2014\u2014\u2014Pectus insanum vapor.\nAmorque torret, intus saevus vorat\nPenitus medullas, atque per venas meat\nVisceribus ignis mersus, et venis latens,\nUt agilis altas flamma percurrit trabes.\n\nThis fiery vapour rageth in the veins,\nAnd scorcheth entrails, as when fire burns\nA house, it nimbly runs along the beams,\nAnd at the last the whole it overturns.\n\nAbraham Hoffemannus, lib. 1. amor conjugal, cap. 2. p. 22. relates out\nof Plato, how that Empedocles, the philosopher, was present at the\ncutting up of one that died for love, [5359]his heart was combust, his\nliver smoky, his lungs dried up, insomuch that he verily believed his\nsoul was either sodden or roasted through the vehemency of love's fire.\nWhich belike made a modern writer of amorous emblems express love's\nfury by a pot hanging over the fire, and Cupid blowing the coals. As\nthe heat consumes the water, [5360]Sic sua consumit viscera coecus\namor, so doth love dry up his radical moisture. Another compares love\nto a melting torch, which stood too near the fire.\n[5361]Sic quo quis proprior suae puellae est,\nHoc stultus proprior suae runinae est.\n\nThe nearer he unto his mistress is,\nThe nearer he unto his ruin is.\n\nSo that to say truth, as [5362]Castilio describes it, The beginning,\nmiddle, end of love is nought else but sorrow, vexation, agony,\ntorment, irksomeness, wearisomeness; so that to be squalid, ugly,\nmiserable, solitary, discontent, dejected, to wish for death, to\ncomplain, rave, and to be peevish, are the certain signs and ordinary\nactions of a lovesick person. This continual pain and torture makes\nthem forget themselves, if they be far gone with it, in doubt, despair\nof obtaining, or eagerly bent, to neglect all ordinary business.\n[5363]\u2014\u2014\u2014pendent opera interrupta, minaeque\nMurorum ingentes, aequataque machina coelo.\n\nLovesick Dido left her work undone, so did [5364]Phaedra,\n\u2014\u2014\u2014Palladis telae vacant\nEt inter ipsus pensa labuntur manus.\n\nFaustus, in [5365]Mantuan, took no pleasure in anything he did,\nNulla quies mihi dulcis erat, nullus labor aegro\nPectore, sensus iners, et mens torpore sepulta,\nCarminis occiderat studium.\u2014\u2014\u2014\n\nAnd 'tis the humour of them all, to be careless of their persons and\ntheir estates, as the shepherd in [5366]Theocritus, et haec barba\ninculta est, squalidique capilli, their beards flag, and they have no\nmore care of pranking themselves or of any business, they care not, as\nthey say, which end goes forward.\n[5367]Oblitusque greges, et rura domestica totus\n[5368]Uritur, et noctes in luctum expendit amaras,\n\nForgetting flocks of sheep and country farms,\nThe silly shepherd always mourns and burns.\n\nLovesick [5369]Chaerea, when he came from Pamphila's house, and had not\nso good welcome as he did expect, was all amort, Parmeno meets him,\nquid tristis es? Why art thou so sad man? unde es? whence comest, how\ndoest? but he sadly replies, Ego hercle nescio neque unde eam, neque\nquorsum eam, ita prorsus oblitus sum mei, I have so forgotten myself, I\nneither know where I am, nor whence I come, nor whether I will, what I\ndo. P. [5370]How so? Ch. I am in love. Prudens sciens. [5371]\u2014vivus\nvidensque pereo, nec quid agam scio. [5372]He that erst had his\nthoughts free (as Philostratus Lemnius, in an epistle of his, describes\nthis fiery passion), and spent his time like a hard student, in those\ndelightsome philosophical precepts; he that with the sun and moon\nwandered all over the world, with stars themselves ranged about, and\nleft no secret or small mystery in nature unsearched, since he was\nenamoured can do nothing now but think and meditate of love matters,\nday and night composeth himself how to please his mistress; all his\nstudy, endeavour, is to approve himself to his mistress, to win his\nmistress' favour, to compass his desire, to be counted her servant.\nWhen Peter Abelard, that great scholar of his age, Cui soli patuit\nscibile quicquid erat,[5373](whose faculties were equal to any\ndifficulty in learning,) was now in love with Heloise, he had no mind\nto visit or frequent schools and scholars any more, Taediosum mihi\nvalde fuit (as he [5374]confesseth) ad scholas procedere, vel in iis\nmorari, all his mind was on his new mistress.\nNow to this end and purpose, if there be any hope of obtaining his\nsuit, to prosecute his cause, he will spend himself, goods, fortunes\nfor her, and though he lose and alienate all his friends, be\nthreatened, be cast off, and disinherited; for as the poet saith, Amori\nquis legem det?[5375] though he be utterly undone by it, disgraced, go\na begging, yet for her sweet sake, to enjoy her, he will willingly beg,\nhazard all he hath, goods, lands, shame, scandal, fame, and life\nitself.\nNon recedam neque quiescam, noctu et interdiu,\nprofecto quam aut ipsam, aut mortem investigavero.\n\nI'll never rest or cease my suit\nTill she or death do make me mute.\n\nParthenis in Aristaenetus [5376]was fully resolved to do as much. I may\nhave better matches, I confess, but farewell shame, farewell honour,\nfarewell honesty, farewell friends and fortunes, &c. O, Harpedona, keep\nmy counsel, I will leave all for his sweet sake, I will have him, say\nno more, contra gentes, I am resolved, I will have him. Gobrias[5377],\nthe captain, when, he had espied Rhodanthe, the fair captive maid, fell\nupon his knees before Mystilus, the general, with tears, vows, and all\nthe rhetoric he could, by the scars he had formerly received, the good\nservice he had done, or whatsoever else was dear unto him, besought his\ngovernor he might have the captive virgin to be his wife, virtutis suae\nspolium, as a reward of his worth and service; and, moreover, he would\nforgive him the money which was owing, and all reckonings besides due\nunto him, I ask no more, no part of booty, no portion, but Rhodanthe to\nbe my wife. And when as he could not compass her by fair means, he fell\nto treachery, force and villainy, and set his life at stake at last to\naccomplish his desire. 'Tis a common humour this, a general passion of\nall lovers to be so affected, and which Aemilia told Aratine, a\ncourtier in Castilio's discourse, surely Aratine, if thou werst not so\nindeed, thou didst not love; ingenuously confess, for if thou hadst\nbeen thoroughly enamoured, thou wouldst have desired nothing more than\nto please thy mistress. For that is the law of love, to will and nill\nthe same.[5378]Tantum velle et nolle, velit nolit quod amica?[5379]\nUndoubtedly this may be pronounced of them all, they are very slaves,\ndrudges for the time, madmen, fools, dizzards, atrabilarii[5380],\nbeside themselves, and as blind as beetles. Their dotage [5381]is most\neminent, Amore simul et sapere ipsi Jovi non datur, as Seneca holds,\nJupiter himself cannot love and be wise both together; the very best of\nthem, if once they be overtaken with this passion, the most staid,\ndiscreet, grave, generous and wise, otherwise able to govern\nthemselves, in this commit many absurdities, many indecorums,\nunbefitting their gravity and persons.\n[5382]Quisquis amat servit, sequitur captivus amantem,\nFert domita cervice jugum\u2014\u2014\u2014\n\nSamson, David, Solomon, Hercules, Socrates, &c. are justly taxed of\nindiscretion in this point; the middle sort are between hawk and\nbuzzard; and although they do perceive and acknowledge their own\ndotage, weakness, fury, yet they cannot withstand it; as well may\nwitness those expostulations and confessions of Dido in Virgil.\n[5383]Incipit effari mediaque in voce resistit.\n\nPhaedra in Seneca.\n[5384]Quod ratio poscit, vincit ac regnat furor,\nPotensque tota mente dominatur deus.\n\nMyrrha in [5385]. Ovid\nIlla quidem sentit, foedoque repugnat amori,\nEt secum quo mente feror, quid molior, inquit,\nDii precor, et pietas, &c.\n\n\nShe sees and knows her fault, and doth resist,\nAgainst her filthy lust she doth contend.\n\nAnd whither go I, what am I about?\nAnd God forbid, yet doth it in the end.\n\nAgain,\n\u2014\u2014\u2014Per vigil igne\nCarpitur indomito, furiosaque vota retrectat,\nEt modo desperat, modo vult tentare, pudetque\nEt cupit, et quid agat, non invenit, &c.\n\nWith raging lust she burns, and now recalls\nHer vow, and then despairs, and when 'tis past,\nHer former thoughts she'll prosecute in haste,\nAnd what to do she knows not at the last.\n\nShe will and will not, abhors: and yet as Medea did, doth it,\n\u2014\u2014\u2014Trahit invitam nova via, aliudque cupido,\nMens aliud suadet; video meliora, proboque,\nDeteriora sequor.\u2014\u2014\u2014\n\nReason pulls one way, burning lust another,\nShe sees and knows what's good, but she doth neither,\n\nO fraus, amorque, et mentis emotae furor,\nquo me abstulistis?[5386]\n\nThe major part of lovers are carried headlong like so many brute\nbeasts, reason counsels one way, thy friends, fortunes, shame,\ndisgrace, danger, and an ocean of cares that will certainly follow; yet\nthis furious lust precipitates, counterpoiseth, weighs down on the\nother; though it be their utter undoing, perpetual infamy, loss, yet\nthey will do it, and become at last insensati, void of sense;\ndegenerate into dogs, hogs, asses, brutes; as Jupiter into a bull,\nApuleius an ass, Lycaon a wolf, Tereus a lapwing,[5387]Calisto a bear,\nElpenor and Grillus info swine by Circe. For what else may we think\nthose ingenious poets to have shadowed in their witty fictions and\npoems but that a man once given over to his lust (as [5388]Fulgentius\ninterprets that of Apuleius, Alciat of Tereus) is no better than a\nbeast.\nRex fueram, sic crista docet, sed sordida vita\nImmundam e tanto culmine fecit avem.[5389]\n\nI was a king, my crown my witness is,\nBut by my filthiness am come to this.\n\nTheir blindness is all out as great, as manifest as their weakness and\ndotage, or rather an inseparable companion, an ordinary sign of it,\n[5390] love is blind, as the saying is, Cupid's blind, and so are all\nhis followers. Quisquis amat ranam, ranam putat esse Dianam. Every\nlover admires his mistress, though she be very deformed of herself,\nill-favoured, wrinkled, pimpled, pale, red, yellow, tanned,\ntallow-faced, have a swollen juggler's platter face, or a thin, lean,\nchitty face, have clouds in her face, be crooked, dry, bald,\ngoggle-eyed, blear-eyed, or with staring eyes, she looks like a\nsquissed cat, hold her head still awry, heavy, dull, hollow-eyed, black\nor yellow about the eyes, or squint-eyed, sparrow-mouthed, Persian\nhook-nosed, have a sharp fox nose, a red nose, China flat, great nose,\nnare simo patuloque, a nose like a promontory, gubber-tushed, rotten\nteeth, black, uneven, brown teeth, beetle browed, a witch's beard, her\nbreath stink all over the room, her nose drop winter and summer, with a\nBavarian poke under her chin, a sharp chin, lave eared, with a long\ncrane's neck, which stands awry too, pendulis mammis, her dugs like two\ndouble jugs, or else no dugs, in that other extreme, bloody fallen\nfingers, she have filthy, long unpared nails, scabbed hands or wrists,\na tanned skin, a rotten carcass, crooked back, she stoops, is lame,\nsplay-footed, as slender in the middle as a cow in the waist, gouty\nlegs, her ankles hang over her shoes, her feet stink, she breed lice, a\nmere changeling, a very monster, an oaf imperfect, her whole complexion\nsavours, a harsh voice, incondite gesture, vile gait, a vast virago, or\nan ugly tit, a slug, a fat fustilugs, a truss, a long lean rawbone, a\nskeleton, a sneaker (si qua latent meliora puta), and to thy judgment\nlooks like a merd in a lantern, whom thou couldst not fancy for a\nworld, but hatest, loathest, and wouldst have spit in her face, or blow\nthy nose in her bosom, remedium amoris to another man, a dowdy, a slut,\na scold, a nasty, rank, rammy, filthy, beastly quean, dishonest\nperadventure, obscene, base, beggarly, rude, foolish, untaught,\npeevish, Irus' daughter, Thersites' sister, Grobians' scholar, if he\nlove her once, he admires her for all this, he takes no notice of any\nsuch errors, or imperfections of body or mind, [5391]Ipsa\nhaec\u2014delectant, veluti Balbinum Polypus Agnae,; he had rather have her\nthan any woman in the world. If he were a king, she alone should be his\nqueen, his empress. O that he had but the wealth and treasure of both\nthe Indies to endow her with, a carrack of diamonds, a chain of pearl,\na cascanet of jewels, (a pair of calfskin gloves of four-pence a pair\nwere fitter), or some such toy, to send her for a token, she should\nhave it with all his heart; he would spend myriads of crowns for her\nsake. Venus herself, Panthea, Cleopatra, Tarquin's Tanaquil, Herod's\nMariamne, or [5392]Mary of Burgundy, if she were alive, would not match\nher.\n([5393]Vincit vultus haec Tyndarios,\nQui moverunt horrida bellla.\n\nLet Paris himself be judge) renowned Helen comes short, that Rodopheian\nPhillis, Larissean Coronis, Babylonian Thisbe, Polixena, Laura, Lesbia,\n&c., your counterfeit ladies were never so fair as she is.\n[5394]Quicquid erit placidi, lepidi, grati, atque faceti,\nVivida cunctorum retines Pandora deorum.\n\nWhate'er is pretty, pleasant, facete, well,\nWhate'er Pandora had, she doth excel.\n\n[5395]Dicebam Trivioe formam nihil esse Dianoe. Diana was not to be\ncompared to her, nor Juno, nor Minerva, nor any goddess. Thetis' feet\nwere as bright as silver, the ankles of Hebe clearer than crystal, the\narms of Aurora as ruddy as the rose, Juno's breasts as white as snow,\nMinerva wise, Venus fair; but what of this? Dainty come thou to me. She\nis all in all,\n[5396]\u2014\u2014\u2014Caelia ridens\nEst Venus, incedens Juno, Minerva loquens.\n\n[5397]Fairest of fair, that fairness doth excel.\n\nEphemerus in Aristaenetus, so far admireth his mistress' good parts,\nthat he makes proclamation of them, and challengeth all comers in her\nbehalf. [5398]Whoever saw the beauties of the east, or of the west, let\nthem come from all quarters, all, and tell truth, if ever they saw such\nan excellent feature as this is. A good fellow in Petronius cries out,\nno tongue can [5399]tell his lady's fine feature, or express it,\nquicquid dixeris minus erit, &c.\nNo tongue can her perfections tell,\nIn whose each part, all tongues may dwell.\n\nMost of your lovers are of his humour and opinion. She is nulli\nsecunda, a rare creature, a phoenix, the sole commandress of his\nthoughts, queen of his desires, his only delight: as [5400]Triton now\nfeelingly sings, that lovesick sea-god:\nCandida Leucothoe placet, et placet atra Melaene,\nSed Galatea placet longe magis omnibus una.\n\nFair Leucothe, black Melene please me well,\nBut Galatea doth by odds the rest excel.\n\nAll the gracious elogies, metaphors, hyperbolical comparisons of the\nbest things in the world, the most glorious names; whatsoever, I say,\nis pleasant, amiable, sweet, grateful, and delicious, are too little\nfor her.\nPhoebo pulchrior et sorore Phoebi.\n\nHis Phoebe is so fair, she is so bright,\nShe dims the sun's lustre, and the moon's light.\n\nStars, sun, moons, metals, sweet-smelling flowers, odours, perfumes,\ncolours, gold, silver, ivory, pearls, precious stones, snow, painted\nbirds, doves, honey, sugar, spice, cannot express her, [5401]so soft,\nso tender, so radiant, sweet, so fair is she.\u2014Mollior cuniculi capillo,\n&c.\n[5402]Lydia bella, puelia candida,\nQuae bene superas lac, et lilium,\nAlbamque simul rosam et rubicundam,\nEt expolitum ebur Indicum.\n\nFine Lydia, my mistress, white and fair,\nThe milk, the lily do not thee come near;\nThe rose so white, the rose so red to see,\nAnd Indian ivory comes short of thee.\n\nSuch a description our English Homer makes of a fair lady\n[5403]That Emilia that was fairer to seen,\nThen is lily upon the stalk green:\nAnd fresher then May with flowers new,\nFor with the rose colour strove her hue,\nI no't which was the fairer of the two.\n\nIn this very phrase [5404]Polyphemus courts Galatea:\nCandidior folio nivei Galatea ligustri,\nFloridior prato, longa procerior alno,\nSplendidior vitro, tenero lascivior haedo, &c.\nMollior et cygni plumis, et lacte coacto.\n\nWhiter Galet than the white withie-wind,\nFresher than a field, higher than a tree,\nBrighter than glass, more wanton than a kid,\nSofter than swan's down, or ought that may be.\n\nSo she admires him again, in that conceited dialogue of Lucian, which\nJohn Secundus, an elegant Dutch modern poet, hath translated into\nverse. When Doris and those other sea nymphs upbraided her with her\nugly misshapen lover, Polyphemus; she replies, they speak out of envy\nand malice,\n[5405]Et plane invidia huc mera vos stimulare videtur.\nQuod non vos itidem ut me Polyphemus amet;\n\nSay what they could, he was a proper man. And as Heloise writ to her\nsweetheart Peter Abelard, Si me Augustus orbis imperator uxorem\nexpeteret, mallem tua esse meretrix quam orbis imperatrix; she had\nrather be his vassal, his quean, than the world's empress or queen.\u2014non\nsi me Jupiter ipse forte velit,\u2014she would not change her love for\nJupiter himself.\nTo thy thinking she is a most loathsome creature; and as when a country\nfellow discommended once that exquisite picture of Helen, made by\nZeuxis, [5406]for he saw no such beauty in it; Nichomachus a lovesick\nspectator replied, Sume tibi meos oculos et deam existimabis, take mine\neyes, and thou wilt think she is a goddess, dote on her forthwith,\ncount all her vices virtues; her imperfections infirmities, absolute\nand perfect: if she be flat-nosed, she is lovely; if hook-nosed,\nkingly; if dwarfish and little, pretty; if tall, proper and man-like,\nour brave British Boadicea; if crooked, wise; if monstrous, comely; her\ndefects are no defects at all, she hath no deformities. Immo nec ipsum\namicae stercus foetet, though she be nasty, fulsome, as Sostratus'\nbitch, or Parmeno's sow; thou hadst as live have a snake in thy bosom,\na toad in thy dish, and callest her witch, devil, hag, with all the\nfilthy names thou canst invent; he admires her on the other side, she\nis his idol, lady, mistress, [5407]venerilla, queen, the quintessence\nof beauty, an angel, a star, a goddess.\nThou art my Vesta, thou my goddess art,\nThy hallowed temple only is my heart.\n\nThe fragrancy of a thousand courtesans is in her face: [5408]Nec\npulchrae effigies, haec Cypridis aut Stratonices; 'tis not Venus'\npicture that, nor the Spanish infanta's, as you suppose (good sir), no\nprincess, or king's daughter: no, no, but his divine mistress,\nforsooth, his dainty Dulcinia, his dear Antiphila, to whose service he\nis wholly consecrate, whom he alone adores.\n[5409]Cui comparatus indecens erit pavo,\nInamabilis sciurus, et frequens Phoenix.\n\nTo whom conferr'd a peacock's indecent,\nA squirrel's harsh, a phoenix too frequent.\n\nAll the graces, veneries, elegancies, pleasures, attend her. He prefers\nher before a myriad of court ladies.\n[5410]He that commends Phillis or Neraea,\nOr Amaryllis, or Galatea,\nTityrus or Melibea, by your leave,\nLet him be mute, his love the praises have.\n\nNay, before all the gods and goddesses themselves. So [5411]Quintus\nCatullus admired his squint-eyed friend Roscius.\nPace mihi liceat (Coelestes) dicere vestra,\nMortalis visus pulchrior esse Deo.\n\nBy your leave gentle Gods, this I'll say true,\nThere's none of you that have so fair a hue.\n\nAll the bombast epithets, pathetical adjuncts, incomparably fair,\ncuriously neat, divine, sweet, dainty, delicious, &c., pretty\ndiminutives, corculum, suaviolum, &c. pleasant names may be invented,\nbird, mouse, lamb, puss, pigeon, pigsney, kid, honey, love, dove,\nchicken, &c. he puts on her.\n[5412]Meum mel, mea suavitas, meum cor,\nMeum suaviolum, mei lepores,\n\nmy life, my light, my jewel, my glory, [5413]Margareta speciosa, cujus\nrespectu omnia mundi pretiosa sordent, my sweet Margaret, my sole\ndelight and darling. And as [5414]Rhodomant courted Isabella:\nBy all kind words and gestures that he might,\nHe calls her his dear heart, his sole beloved,\nHis joyful comfort, and his sweet delight.\nHis mistress, and his goddess, and such names,\nAs loving knights apply to lovely dames.\n\nEvery cloth she wears, every fashion pleaseth him above measure; her\nhand, O quales digitos, quos habet illa manus! pretty foot, pretty\ncoronets, her sweet carriage, sweet voice, tone, O that pretty tone,\nher divine and lovely looks, her every thing, lovely, sweet, amiable,\nand pretty, pretty, pretty. Her very name (let it be what it will) is a\nmost pretty, pleasing name; I believe now there is some secret power\nand virtue in names, every action, sight, habit, gesture; he admires,\nwhether she play, sing, or dance, in what tires soever she goeth, how\nexcellent it was, how well it became her, never the like seen or heard.\n[5415]Mille habet ornatus, mille decenter habet. Let her wear what she\nwill, do what she will, say what she will, [5416]Quicquid enim dicit,\nseu facit, omne decet. He applauds and admires everything she wears,\nsaith or doth,\n\n[5417]Illam quicquid agit, quoquo vestigia vertit,\nComposuit furtim subsequiturque decor;\n\nSeu solvit crines, fusis decet esse capillis,\nSeu compsit, comptis est reverenda comis.\n\n\nWhate'er she doth, or whither e'er she go,\nA sweet and pleasing grace attends forsooth;\n\nOr loose, or bind her hair, or comb it up,\nShe's to be honoured in what she doth.\n\n[5418]Vestem induitur, formosa est: exuitur, tota forma est, let her be\ndressed or undressed, all is one, she is excellent still, beautiful,\nfair, and lovely to behold. Women do as much by men; nay more, far\nfonder, weaker, and that by many parasangs. Come to me my dear Lycias,\n(saith Musaeus in [5419]Aristaenetus) come quickly sweetheart, all\nother men are satyrs, mere clowns, blockheads to thee, nobody to thee.\nThy looks, words, gestures, actions, &c., are incomparably beyond all\nothers. Venus was never so much besotted on her Adonis, Phaedra so\ndelighted in Hippolitus, Ariadne in Theseus, Thisbe in her Pyramus, as\nshe is enamoured on her Mopsus.\nBe thou the marigold, and I will be the sun,\nBe thou the friar, and I will be the nun.\n\nI could repeat centuries of such. Now tell me what greater dotage or\nblindness can there be than this in both sexes? and yet their slavery\nis more eminent, a greater sign of their folly than the rest.\nThey are commonly slaves, captives, voluntary servants, Amator amicae\nmancipium, as [5420]Castilio terms him, his mistress' servant, her\ndrudge, prisoner, bondman, what not? He composeth himself wholly to her\naffections to please her, and, as Aemelia said, makes himself her\nlackey. All his cares, actions, all his thoughts, are subordinate to\nher will and commandment: her most devote, obsequious, affectionate\nservant and vassal. For love (as [5421]Cyrus in Xenophon well observed)\nis a mere tyranny, worse than any disease, and they that are troubled\nwith it desire to be free and cannot, but are harder bound than if they\nwere in iron chains. What greater captivity or slavery can there be (as\n[5422]Tully expostulates) than to be in love? Is he a free man over\nwhom a woman domineers, to whom she prescribes laws, commands, forbids\nwhat she will herself; that dares deny nothing she demands; she asks,\nhe gives; she calls, he comes; she threatens, he fears; Nequissimum\nhunc servum puto, I account this man a very drudge. And as he follows\nit, [5423]Is this no small servitude for an enamourite to be every hour\ncombing his head, stiffening his beard, perfuming his hair, washing his\nface with sweet water, painting, curling, and not to come abroad but\nsprucely crowned, decked, and apparelled? Yet these are but toys in\nrespect, to go to the barber, baths, theatres, &c., he must attend upon\nher wherever she goes, run along the streets by her doors and windows\nto see her, take all opportunities, sleeveless errands, disguise,\ncounterfeit shapes, and as many forms as Jupiter himself ever took; and\ncome every day to her house (as he will surely do if he be truly\nenamoured) and offer her service, and follow her up and down from room\nto room, as Lucretia's suitors did, he cannot contain himself but he\nwill do it, he must and will be where she is, sit next her, still\ntalking with her. [5424]If I did but let my glove fall by chance, (as\nthe said Aretine's Lucretia brags,) I had one of my suitors, nay two or\nthree at once ready to stoop and take it up, and kiss it, and with a\nlow conge deliver it unto me; if I would walk, another was ready to\nsustain me by the arm. A third to provide fruits, pears, plums,\ncherries, or whatsoever I would eat or drink. All this and much more he\ndoth in her presence, and when he comes home, as Troilus to his\nCressida, 'tis all his meditation to recount with himself his actions,\nwords, gestures, what entertainment he had, how kindly she used him in\nsuch a place, how she smiled, how she graced him, and that infinitely\npleased him; and then he breaks out, O sweet Areusa, O my dearest\nAntiphila, O most divine looks, O lovely graces, and thereupon\ninstantly he makes an epigram, or a sonnet to five or seven tunes, in\nher commendation, or else he ruminates how she rejected his service,\ndenied him a kiss, disgraced him, &c., and that as effectually torments\nhim. And these are his exercises between comb and glass, madrigals,\nelegies, &c., these his cogitations till he see her again. But all this\nis easy and gentle, and the least part of his labour and bondage, no\nhunter will take such pains for his game, fowler for his sport, or\nsoldier to sack a city, as he will for his mistress' favour.\n[5425]Ipsa comes veniam, neque me salebrosa movebunt\nSaxa, nec obliquo dente timendus aper.\n\nAs Phaedra to Hippolitus. No danger shall affright, for if that be true\nthe poets feign, Love is the son of Mars and Venus; as he hath\ndelights, pleasures, elegances from his mother, so hath he hardness,\nvalour, and boldness from his father. And 'tis true that Bernard hath;\nAmore nihil mollius, nihil volentius, nothing so boisterous, nothing so\ntender as love. If once, therefore, enamoured, he will go, run, ride\nmany a mile to meet her, day and night, in a very dark night, endure\nscorching heat, cold, wait in frost and snow, rain, tempest, till his\nteeth chatter in his head, those northern winds and showers cannot cool\nor quench his flame of love. Intempesta nocte non deterretur, he will,\ntake my word, sustain hunger, thirst, Penetrabit omnia, perrumpet\nomnia, love will find out a way, through thick and thin he will to her,\nExpeditissimi montes videntur omnes tranabiles, he will swim through an\nocean, ride post over the Alps, Apennines, or Pyrenean hills,\n[5426]Ignem marisque fluctus, atque turbines\nVenti paratus est transire,\u2014\u2014\u2014\n\nthough it rain daggers with their points downward, light or dark, all\nis one: (Roscida per tenebras Faunus ad antra venit), for her sweet\nsake he will undertake Hercules's twelve labours, endure, hazard, &c.,\nhe feels it not. [5427]What shall I say, saith Haedus, of their great\ndangers they undergo, single combats they undertake, how they will\nventure their lives, creep in at windows, gutters, climb over walls to\ncome to their sweethearts, (anointing the doors and hinges with oil,\nbecause they should not creak, tread soft, swim, wade, watch, &c.), and\nif they be surprised, leap out at windows, cast themselves headlong\ndown, bruising or breaking their legs or arms, and sometimes loosing\nlife itself, as Calisto did for his lovely Melibaea. Hear some of their\nown confessions, protestations, complaints, proffers, expostulations,\nwishes, brutish attempts, labours in this kind. Hercules served\nOmphale, put on an apron, took a distaff and spun; Thraso the soldier\nwas so submissive to Thais, that he was resolved to do whatever she\nenjoined. [5428]Ego me Thaidi dedam; et faciam quod jubet, I am at her\nservice. Philostratus in an epistle to his mistress, [5429]I am ready\nto die sweetheart if it be thy will; allay his thirst whom thy star\nhath scorched and undone, the fountains and rivers deny no man drink\nthat comes; the fountain doth not say thou shalt not drink, nor the\napple thou shalt not eat, nor the fair meadow walk not in me, but thou\nalone wilt not let me come near thee, or see thee, contemned and\ndespised I die for grief. Polienus, when his mistress Circe did but\nfrown upon him in Petronius, drew his sword, and bade her [5430]kill,\nstab, or whip him to death, he would strip himself naked, and not\nresist. Another will take a journey to Japan, Longae navigationis\nmolestis non curans: a third (if she say it) will not speak a word for\na twelvemonth's space, her command shall be most inviolably kept: a\nfourth will take Hercules's club from him, and with that centurion in\nthe Spanish [5431]Caelestina, will kill ten men for his mistress\nAreusa, for a word of her mouth he will cut bucklers in two like\npippins, and flap down men like flies, Elige quo mortis genere illum\noccidi cupis? [5432]Galeatus of Mantua did a little more: for when he\nwas almost mad for love of a fair maid in the city, she, to try him\nbelike what he would do for her sake, bade him in jest leap into the\nriver Po if he loved her; he forthwith did leap headlong off the bridge\nand was drowned. Another at Ficinum in like passion, when his mistress\nby chance (thinking no harm I dare swear) bade him go hang, the next\nnight at her doors hanged himself. [5433]Money (saith Xenophon) is a\nvery acceptable and welcome guest, yet I had rather give it my dear\nClinia than take it of others, I had rather serve him than command\nothers, I had rather be his drudge than take my ease, undergo any\ndanger for his sake than live in security. For I had rather see Clinia\nthan all the world besides, and had rather want the sight of all other\nthings than him alone; I am angry with the night and sleep that I may\nnot see him, and thank the light and sun because they show me my\nClinia; I will run into the fire for his sake, and if you did but see\nhim, I know that you likewise would run with me. So Philostratus to his\nmistress, [5434]Command me what you will, I will do it; bid me go to\nsea, I am gone in an instant, take so many stripes, I am ready, run\nthrough the fire, and lay down my life and soul at thy feet, 'tis done.\nSo did. Aeolus to Juno.\n\u2014\u2014\u2014Tuus o regina quod optas\nExplorare labor, mihi jussa capescere fas est.\n\nO queen it is thy pains to enjoin me still,\nAnd I am bound to execute thy will.\n\nAnd Phaedra to Hippolitus,\nMe vel sororem Hippolite aut famulam voca,\nFamulamque potius, omne servitium feram.\n\nO call me sister, call me servant, choose,\nOr rather servant, I am thine to use.\n\n[5435]Non me per altas ire si jubeas nives,\nPigeat galatis ingredi Pindi jugis,\nNon si per ignes ire aut infesta agmina\nCuncter, paratus [5436]ensibus pectus dare,\nTe tunc jubere, me decet jussa exequi.\n\nIt shall not grieve me to the snowy hills,\nOr frozen Pindus' tops forthwith to climb.\nOr run through fire, or through an army,\nSay but the word, for I am always thine.\n\nCallicratides in [5437]Lucian breaks out into this passionate speech, O\nGod of Heaven, grant me this life for ever to sit over against my\nmistress, and to hear her sweet voice, to go in and out with her, to\nhave every other business common with her; I would labour when she\nlabours; sail when she sails; he that hates her should hate me; and if\na tyrant kill her, he should kill me; if she should die, I would not\nlive, and one grave should hold us both. [5438]Finiet illa meos moriens\nmorientis amores. Abrocomus in [5439]Aristaenetus makes the like\npetition for his Delphia, \u2014[5440]Tecum vivere amem, tecum obeam lubens.\nI desire to live with thee, and I am ready to die with thee. 'Tis the\nsame strain which Theagines used to his Chariclea, so that I may but\nenjoy thy love, let me die presently: Leander to his Hero, when he\nbesought the sea waves to let him go quietly to his love, and kill him\ncoming back. [5441]Parcite dum propero, mergite dum redeo. Spare me\nwhilst I go, drown me as I return. 'Tis the common humour of them all,\nto contemn death, to wish for death, to confront death in this case,\nQuippe queis nec fera, nec ignis, neque praecipitium, nec fretum, nec\nensis, neque laqueus gravia videntur; 'Tis their desire (saith Tyrius)\nto die.\nHaud timet mortem, cupit ire in ipsos\n\u2014\u2014\u2014obvius enses.\n\nHe does not fear death, he desireth such upon the very swords. Though a\nthousand dragons or devils keep the gates, Cerberus himself, Scyron and\nProcrastes lay in wait, and the way as dangerous, as inaccessible as\nhell, through fiery flames and over burning coulters, he will adventure\nfor all this. And as [5442]Peter Abelard lost his testicles for his\nHeloise, he will I say not venture an incision, but life itself. For\nhow many gallants offered to lose their lives for a night's lodging\nwith Cleopatra in those days! and in the hour or moment of death, 'tis\ntheir sole comfort to remember their dear mistress, as [5443]Zerbino\nslain in France, and Brandimart in Barbary; as Arcite did his Emily.\n[5444]\u2014\u2014\u2014when he felt death,\nDusked been his eyes, and faded is his breath\nBut on his lady yet casteth he his eye,\nHis last word was, mercy Emely,\nHis spirit chang'd, and out went there,\nWhether I cannot tell, ne where.\n\n[5445]When Captain Gobrius by an unlucky accident had received his\ndeath's wound, heu me miserum exclamat, miserable man that I am,\n(instead of other devotions) he cries out, shall I die before I see my\nsweetheart Rhodanthe? Sic amor mortem, (saith mine author) aut quicquid\nhumanitus accidit, aspernatur, so love triumphs, contemns, insults over\ndeath itself. Thirteen proper young men lost their lives for that fair\nHippodamias' sake, the daughter of Onomaus, king of Elis: when that\nhard condition was proposed of death or victory, they made no account\nof it, but courageously for love died, till Pelops at last won her by a\nsleight. [5446]As many gallants desperately adventured their dearest\nblood for Atalanta, the daughter of Schenius, in hope of marriage, all\nvanquished and overcame, till Hippomenes by a few golden apples happily\nobtained his suit. Perseus, of old, fought with a sea monster for\nAndromeda's sake; and our St. George freed the king's daughter of Sabea\n(the golden legend is mine author) that was exposed to a dragon, by a\nterrible combat. Our knights errant, and the Sir Lancelots of these\ndays, I hope will adventure as much for ladies' favours, as the Squire\nof Dames, Knight of the Sun, Sir Bevis of Southampton, or that renowned\npeer,\n[5447]Orlando, who long time had loved dear\nAngelica the fair, and for her sake\nAbout the world in nations far and near,\nDid high attempts perform and undertake;\n\nhe is a very dastard, a coward, a block and a beast, that will not do\nas much, but they will sure, they will; for it is an ordinary thing for\nthese inamoratos of our time to say and do more, to stab their arms,\ncarouse in blood, [5448]or as that Thessalian Thero, that bit off his\nown thumb, provocans rivalem ad hoc aemulandum, to make his co-rival do\nas much. 'Tis frequent with them to challenge the field for their lady\nand mistress' sake, to run a tilt,\n[5449]That either bears (so furiously they meet)\nThe other down under the horses' feet,\n\nand then up and to it again,\nAnd with their axes both so sorely pour,\nThat neither plate nor mail sustain'd the stour,\nBut riveld wreak like rotten wood asunder,\nAnd fire did flash like lightning after thunder;\n\nand in her quarrel, to fight so long [5450]till their headpiece,\nbucklers be all broken, and swords hacked like so many saws, for they\nmust not see her abused in any sort, 'tis blasphemy to speak against\nher, a dishonour without all good respect to name her. 'Tis common with\nthese creatures, to drink [5451]healths upon their bare knees, though\nit were a mile to the bottom, no matter of what mixture, off it comes.\nIf she bid them they will go barefoot to Jerusalem, to the great Cham's\ncourt, [5452] to the East Indies, to fetch her a bird to wear in her\nhat: and with Drake and Candish sail round about the world for her\nsweet sake, adversis ventis, serve twice seven years, as Jacob did for\nRachel; do as much as [5453]Gesmunda, the daughter of Tancredus, prince\nof Salerna, did for Guisardus, her true love, eat his heart when he\ndied; or as Artemisia drank her husband's bones beaten to powder, and\nso bury him in herself, and endure more torments than Theseus or Paris.\nEt his colitur Venus magis quam thure, et victimis, with such\nsacrifices as these (as [5454] Aristaenetus holds) Venus is well\npleased. Generally they undertake any pain, any labour, any toil, for\ntheir mistress' sake, love and admire a servant, not to her alone, but\nto all her friends and followers, they hug and embrace them for her\nsake; her dog, picture, and everything she wears, they adore it as a\nrelic. If any man come from her, they feast him, reward him, will not\nbe out of his company, do him all offices, still remembering, still\ntalking of her:\n[5455]Nam si abest quod ames, praesto simulacra tamen sunt\nIllius, et nomen dulce observatur ad aures.\n\nThe very carrier that comes from him to her is a most welcome guest;\nand if he bring a letter, she will read it twenty times over, and as\n[5456] Lucretia did by Euryalus, kiss the letter a thousand times\ntogether, and then read it: And [5457]Chelidonia by Philonius, after\nmany sweet kisses, put the letter in her bosom,\nAnd kiss again, and often look thereon,\nAnd stay the messenger that would be gone:\n\nAnd asked many pretty questions, over and over again, as how he looked,\nwhat he did, and what he said? In a word,\n[5458]Vult placere sese amicae, vult mihi, vult pedissequae,\nVult famulis, vult etiam ancillis, et catulo meo.\n\nHe strives to please his mistress, and her maid,\nHer servants, and her dog, and's well apaid.\n\nIf he get any remnant of hers, a busk-point, a feather of her fan, a\nshoe-tie, a lace, a ring, a bracelet of hair,\n[5459]Pignusque direptum lacertis;\nAut digito male pertinaci,\n\nhe wears it for a favour on his arm, in his hat, finger, or next his\nheart. Her picture he adores twice a day, and for two hours together\nwill not look off it; as Laodamia did by Protesilaus, when he went to\nwar, [5460]'sit at home with his picture before her;' a garter or a\nbracelet of hers is more precious than any saint's relic, he lays it up\nin his casket, (O blessed relic) and every day will kiss it: if in her\npresence, his eye is never off her, and drink he will where she drank,\nif it be possible, in that very place, &c. If absent, he will walk in\nthe walk, sit under that tree where she did use to sit, in that bower,\nin that very seat,\u2014et foribus miser oscula figit, [5461]many years\nafter sometimes, though she be far distant and dwell many miles off, he\nloves yet to walk that way still, to have his chamber-window look that\nway: to walk by that river's side, which (though far away) runs by the\nhouse where she dwells, he loves the wind blows to that coast.\n[5462]O quoties dixi Zephyris properantibus illuc,\nFelices pulchram visuri Amaryllada venti.\n\nO happy western winds that blow that way,\nFor you shall see my love's fair face to day.\n\nHe will send a message to her by the wind.\n[5463]Vos aurae Alpinae, placidis de montibus aurae,\nHaec illi portate,\u2014\u2014\u2014\n\n[5464]he desires to confer with some of her acquaintance, for his heart\nis still with her, [5465]to talk of her, admiring and commending her,\nlamenting, moaning, wishing himself anything for her sake, to have\nopportunity to see her, O that he might but enjoy her presence! So did\nPhilostratus to his mistress, [5466]O happy ground on which she treads,\nand happy were I if she would tread upon me. I think her countenance\nwould make the rivers stand, and when she comes abroad, birds will sing\nand come about her.\nRidebunt valles, ridebunt obvia Tempe,\nIn florem viridis protinus ibi humus.\n\nThe fields will laugh, the pleasant valleys burn,\nAnd all the grass will into flowers turn.\n\nOmnis Ambrosiam spirabit aura. [5467]When she is in the meadow, she is\nfairer than any flower, for that lasts but for a day, the river is\npleasing, but it vanisheth on a sudden, but thy flower doth not fade,\nthy stream is greater than the sea. If I look upon the heaven, methinks\nI see the sun fallen down to shine below, and thee to shine in his\nplace, whom I desire. If I look upon the night, methinks I see two more\nglorious stars, Hesperus and thyself. A little after he thus courts his\nmistress, [5468] If thou goest forth of the city, the protecting gods\nthat keep the town will run after to gaze upon thee: if thou sail upon\nthe seas, as so many small boats, they will follow thee: what river\nwould not run into the sea? Another, he sighs and sobs, swears he hath\nCor scissum, a heart bruised to powder, dissolved and melted within\nhim, or quite gone from him, to his mistress' bosom belike, he is in an\noven, a salamander in the fire, so scorched with love's heat; he\nwisheth himself a saddle for her to sit on, a posy for her to smell to,\nand it would not grieve him to be hanged, if he might be strangled in\nher garters: he would willingly die tomorrow, so that she might kill\nhim with her own hands. [5469]Ovid would be a flea, a gnat, a ring,\nCatullus a sparrow,\n[5470]O si tecum ludere sicut ipsa possem,\nEt tristes animi levare curas.\n\n[5471]Anacreon, a glass, a gown, a chain, anything,\nSed speculum ego ipse fiam,\nUt me tuum usque cernas,\nEt vestis ipse fiam,\nUt me tuum usque gestes.\nMutari et opto in undam,\nLavem tuos ut artus,\nNardus puella fiam,\nUt ego teipsum inungam,\nSim fascia in papillis,\nTuo et monile collo.\nFiamque calceus, me\nSaltem ut pede usque calces.\n\n[5472]But I a looking-glass would be,\nStill to be look'd upon by thee,\nOr I, my love, would be thy gown,\nBy thee to be worn up and down;\nOr a pure well full to the brims,\nThat I might wash thy purer limbs:\nOr, I'd be precious balm to 'noint,\nWith choicest care each choicest joint;\nOr, if I might, I would be fain\nAbout thy neck thy happy chain,\nOr would it were my blessed hap\nTo be the lawn o'er thy fair pap.\nOr would I were thy shoe, to be\nDaily trod upon by thee.\n\nO thrice happy man that shall enjoy her: as they that saw Hero in\nMuseus, and [5473]Salmacis to Hermaphroditus,\n[5474]\u2014\u2014\u2014Felices mater, &c. felix nutrix.\u2014\nSed longe cunctis, longeque beatior ille,\nQuem fructu sponsi et socii dignabere lecti.\n\nThe same passion made her break out in the comedy, [5475]Nae illae\nfortunatae, sunt quae cum illo cubant, happy are his bedfellows; and as\nshe said of Cyprus, [5476]Beata quae illi uxor futura esset, blessed is\nthat woman that shall be his wife, nay, thrice happy she that shall\nenjoy him but a night. [5477]Una nox Jovis sceptro aequiparanda, such a\nnight's lodging is worth Jupiter's sceptre.\n[5478]Qualis nox erit illa, dii, deaeque,\nQuam mollis thorus?\n\nO what a blissful night would it be, how soft, how sweet a bed! She\nwill adventure all her estate for such a night, for a nectarean, a\nbalsam kiss alone.\n[5479]Qui te videt beatus est,\nBeatior qui te audiet,\nQui te potitur est Deus.\n\nThe sultan of Sana's wife in Arabia, when she had seen Vertomannus,\nthat comely traveller, lamented to herself in this manner, [5480]O God,\nthou hast made this man whiter than the sun, but me, mine husband, and\nall my children black; I would to God he were my husband, or that I had\nsuch a son; she fell a weeping, and so impatient for love at last, that\n(as Potiphar's wife did by Joseph) she would have had him gone in with\nher, she sent away Gazella, Tegeia, Galzerana, her waiting-maids,\nloaded him with fair promises and gifts, and wooed him with all the\nrhetoric she could,\u2014 extremum hoc miserae da munus amanti, grant this\nlast request to a wretched lover. But when he gave not consent, she\nwould have gone with him, and left all, to be his page, his servant, or\nhis lackey, Certa sequi charum corpus ut umbra solet, so that she might\nenjoy him, threatening moreover to kill herself, &c. Men will do as\nmuch and more for women, spend goods, lands, lives, fortunes; kings\nwill leave their crowns, as King John for Matilda the nun at Dunmow.\n[5481]But kings in this yet privileg'd may be,\nI'll be a monk so I may live with thee.\n\nThe very Gods will endure any shame (atque aliquis de diis non\ntristibus inquit, &c.) be a spectacle as Mars and Venus were, to all\nthe rest; so did Lucian's Mercury wish, and peradventure so dost thou.\nThey will adventure their lives with alacrity \u2014[5482]pro qua non metuam\nmori\u2014nay more, pro qua non metuam bis mori, I will die twice, nay,\ntwenty times for her. If she die, there's no remedy, they must die with\nher, they cannot help it. A lover in Calcagninus, wrote this on his\ndarling's tomb,\nQuincia obiit, sed non Quincia sola obiit,\nQuincia obiit, sed cum Quincia et ipse obii;\nRisus obit, obit gratia, lusus obit.\nNec mea nunc anima in pectore, at in tumulo est.\n\nQuincia my dear is dead, but not alone,\nFor I am dead, and with her I am gone:\nSweet smiles, mirth, graces, all with her do rest,\nAnd my soul too, for 'tis not in my breast.\n\nHow many doting lovers upon the like occasion might say the same? But\nthese are toys in respect, they will hazard their very souls for their\nmistress' sake.\nAtque aliquis interjuvenes miratus est, et verbum dixit,\nNon ego in caelo cuperem Deus esse,\nNostram uxorem habens domi Hero.\n\n\nOne said, to heaven would I not\ndesire at all to go,\n\nIf that at mine own house I had\nsuch a fine wife as Hero.\n\nVenus forsook heaven for Adonis' sake,\u2014[5483]caelo praefertur Adonis.\nOld Janivere, in Chaucer, thought when he had his fair May he should\nnever go to heaven, he should live so merrily here on earth; had I such\na mistress, he protests,\n[5484]Caelum diis ego non suum inviderem,\nSed sortem mihi dii meam inviderent.\n\nI would not envy their prosperity,\nThe gods should envy my felicity.\n\nAnother as earnestly desires to behold his sweetheart he will adventure\nand leave all this, and more than this to see her alone.\n[5485]Omnia quae patior mala si pensare velit fors,\nUna aliqua nobis prosperitate, dii\nHoc precor, ut faciant, faciant me cernere coram,\nCor mihi captivum quae tenet hocce, deam.\n\nIf all my mischiefs were recompensed\nAnd God would give we what I requested,\nI would my mistress' presence only seek,\nWhich doth mine heart in prison captive keep.\n\nBut who can reckon upon the dotage, madness, servitude and blindness,\nthe foolish phantasms and vanities of lovers, their torments, wishes,\nidle attempts?\nYet for all this, amongst so many irksome, absurd, troublesome\nsymptoms, inconveniences, fantastical fits and passions which are\nusually incident to such persons, there be some good and graceful\nqualities in lovers, which this affection causeth. As it makes wise men\nfools, so many times it makes fools become wise; [5486]it makes base\nfellows become generous, cowards courageous, as Cardan notes out of\nPlutarch; covetous, liberal and magnificent; clowns, civil; cruel,\ngentle; wicked, profane persons, to become religious; slovens, neat;\nchurls, merciful; and dumb dogs, eloquent; your lazy drones, quick and\nnimble. Feras mentes domat cupido, that fierce, cruel and rude Cyclops\nPolyphemus sighed, and shed many a salt tear for Galatea's sake. No\npassion causeth greater alterations, or more vehement of joy or\ndiscontent. Plutarch. Sympos. lib. 5. quaest. 1, [5487] saith, that the\nsoul of a man in love is full of perfumes and sweet odours, and all\nmanner of pleasing tones and tunes, insomuch that it is hard to say (as\nhe adds) whether love do mortal men more harm than good. It adds\nspirits and makes them, otherwise soft and silly, generous and\ncourageous, [5488]Audacem faciebat amor. Ariadne's love made Theseus so\nadventurous, and Medea's beauty Jason so victorious; expectorat amor\ntimorem. [5489]Plato is of opinion that the love of Venus made Mars so\nvalorous. A young man will be much abashed to commit any foul offence\nthat shall come to the hearing or sight of his mistress. As [5490]he\nthat desired of his enemy now dying, to lay him with his face upward,\nne amasius videret eum a tergo vulneratum, lest his sweetheart should\nsay he was a coward. And if it were [5491]possible to have an army\nconsist of lovers, such as love, or are beloved, they would be\nextraordinary valiant and wise in their government, modesty would\ndetain them from doing amiss, emulation incite them to do that which is\ngood and honest, and a few of them would overcome a great company of\nothers. There is no man so pusillanimous, so very a dastard, whom love\nwould not incense, make of a divine temper, and an heroical spirit. As\nhe said in like case, [5492] Tota ruat caeli moles, non terreor, &c.\nNothing can terrify, nothing can dismay them. But as Sir Blandimor and\nParidel, those two brave fairy knights, fought for the love of fair\nFlorimel in presence\u2014\n[5493]And drawing both their swords with rage anew,\nLike two mad mastives each other slew,\nAnd shields did share, and males did rash, and helms did hew;\nSo furiously each other did assail,\nAs if their souls at once they would have rent,\nOut of their breasts, that streams of blood did trail\nAdown as if their springs of life were spent,\nThat all the ground with purple blood was sprent,\nAnd all their armour stain'd with bloody gore,\nYet scarcely once to breath would they relent.\nSo mortal was their malice and so sore,\nThat both resolved (than yield) to die before.\n\nEvery base swain in love will dare to do as much for his dear mistress'\nsake. He will fight and fetch, [5494]Argivum Clypeum, that famous\nbuckler of Argos, to do her service, adventure at all, undertake any\nenterprise. And as Serranus the Spaniard, then Governor of Sluys, made\nanswer to Marquess Spinola, if the enemy brought 50,000 devils against\nhim he would keep it. The nine worthies, Oliver and Rowland, and forty\ndozen of peers are all in him, he is all mettle, armour of proof, more\nthan a man, and in this case improved beyond himself. For as\n[5495]Agatho contends, a true lover is wise, just, temperate, and\nvaliant. [5496]I doubt not, therefore, but if a man had such an army of\nlovers (as Castilio supposeth) he might soon conquer all the world,\nexcept by chance he met with such another army of inamoratos to oppose\nit. [5497]For so perhaps they might fight as that fatal dog and fatal\nhare in the heavens, course one another round, and never make an end.\nCastilio thinks Ferdinand King of Spain would never have conquered\nGranada, had not Queen Isabel and her ladies been present at the siege:\n[5498]It cannot be expressed what courage the Spanish knights took,\nwhen the ladies were present, a few Spaniards overcame a multitude of\nMoors. They will undergo any danger whatsoever, as Sir Walter Manny in\nEdward the Third's time, stuck full of ladies' favours, fought like a\ndragon. For soli amantes, as [5499]Plato holds, pro amicis mori\nappetunt, only lovers will die for their friends, and in their\nmistress' quarrel. And for that cause he would have women follow the\ncamp, to be spectators and encouragers of noble actions: upon such an\noccasion, the [5500]Squire of Dames himself, Sir Lancelot or Sir\nTristram, Caesar, or Alexander, shall not be more resolute or go beyond\nthem.\nNot courage only doth love add, but as I said, subtlety, wit, and many\npretty devices, [5501]Namque dolos inspirat amor, fraudesque ministrat,\n[5502]Jupiter in love with Leda, and not knowing how to compass his\ndesire, turned himself into a swan, and got Venus to pursue him in the\nlikeness of an eagle; which she doing, for shelter, he fled to Leda's\nlap, et in ejus gremio se collocavit, Leda embraced him, and so fell\nfast asleep, sed dormientem Jupiter compressit, by which means Jupiter\nhad his will. Infinite such tricks love can devise, such fine feats in\nabundance, with wisdom and wariness, [5503]quis fallere possit amantem.\nAll manner of civility, decency, compliment and good behaviour, plus\nsolis et leporis, polite graces and merry conceits. Boccaccio hath a\npleasant tale to this purpose, which he borrowed from the Greeks, and\nwhich Beroaldus hath turned into Latin, Bebelius in verse, of Cymon and\nIphigenia. This Cymon was a fool, a proper man of person, and the\ngovernor of Cyprus' son. but a very ass, insomuch that his father being\nashamed of him, sent him to a farmhouse he had in the country, to be\nbrought up. Where by chance, as his manner was, walking alone, he\nespied a gallant young gentlewoman, named Iphigenia, a burgomaster's\ndaughter of Cyprus, with her maid, by a brook side in a little thicket,\nfast asleep in her smock, where she had newly bathed herself: When\n[5504]Cymon saw her, he stood leaning on his staff, gaping on her\nimmovable, and in amaze; at last he fell so far in love with the\nglorious object, that he began to rouse himself up, to bethink what he\nwas, would needs follow her to the city, and for her sake began to be\ncivil, to learn to sing and dance, to play on instruments, and got all\nthose gentlemanlike qualities and compliments in a short space, which\nhis friends were most glad of. In brief, he became, from an idiot and a\nclown, to be one of the most complete gentlemen in Cyprus, did many\nvalorous exploits, and all for the love of mistress Iphigenia. In a\nword, I may say thus much of them all, let them be never so clownish,\nrude and horrid, Grobians and sluts, if once they be in love they will\nbe most neat and spruce; for, [5505]Omnibus rebus, et nitidis nitoribus\nantevenit amor, they will follow the fashion, begin to trick up, and to\nhave a good opinion of themselves, venustatem enim mater Venus; a ship\nis not so long a rigging as a young gentlewoman a trimming up herself\nagainst her sweetheart comes. A painter's shop, a flowery meadow, no so\ngracious aspect in nature's storehouse as a young maid, nubilis puella,\na Novitsa or Venetian bride, that looks for a husband, or a young man\nthat is her suitor; composed looks, composed gait, clothes, gestures,\nactions, all composed; all the graces, elegances in the world are in\nher face. Their best robes, ribands, chains, jewels, lawns, linens,\nlaces, spangles, must come on, [5506]praeter quam res patitur student\nelegantiae, they are beyond all measure coy, nice, and too curious on a\nsudden; 'tis all their study, all their business, how to wear their\nclothes neat, to be polite and terse, and to set out themselves. No\nsooner doth a young man see his sweetheart coming, but he smugs up\nhimself, pulls up his cloak now fallen about his shoulders, ties his\ngarters, points, sets his band, cuffs, slicks his hair, twires his\nbeard, &c. When Mercury was to come before his mistress,\n[5507]\u2014\u2014\u2014Chlamydemque ut pendeat apte\nCollocat, ut limbus totumque appareat aurum.\n\nHe put his cloak in order, that the lace.\nAnd hem, and gold-work, all might have his grace.\n\nSalmacis would not be seen of Hermaphroditus, till she had spruced up\nherself first,\n[5508]Nec tamen ante adiit, etsi properabat adire,\nQuam se composuit, quam circumspexit amictus,\nEt finxit vultum, et meruit formosa videri.\n\nNor did she come, although 'twas her desire,\nTill she compos'd herself, and trimm'd her tire,\nAnd set her looks to make him to admire.\n\nVenus had so ordered the matter, that when her son [5509]Aeneas was to\nappear before Queen Dido, he was\n(Os humerosque deo similis (namque ipsa decoram\nCaesariem nato genetrix, lumenque juventae\nPurpureum et laetos oculis afflarat honores.)\n\nlike a god, for she was the tire-woman herself, to set him out with all\nnatural and artificial impostures. As mother Mammea did her son\nHeliogabalus, new chosen emperor, when he was to be seen of the people\nfirst. When the hirsute cyclopical Polyphemus courted Galatea;\n[5510]Jamque tibi formae, jamque est tibi cura placendi,\nJam rigidos pectis rastris Polypheme capillos,\nJam libet hirsutam tibi falce recidere barbam,\nEt spectare feros in aqua et componere vultus.\n\nAnd then he did begin to prank himself,\nTo plait and comb his head, and beard to shave,\nAnd look his face i' th' water as a glass,\nAnd to compose himself for to be brave.\n\nHe was upon a sudden now spruce and keen, as a new ground hatchet. He\nnow began to have a good opinion of his own features and good parts,\nnow to be a gallant.\nJam Galatea veni, nec munera despice nostra,\nCerte ego me novi, liquidaque in imagine vidi\nNuper aquae, placuitque mihi mea forma videnti.\n\nCome now, my Galatea, scorn me not,\nNor my poor presents; for but yesterday\nI saw myself i' th' water, and methought\nFull fair I was, then scorn me not I say.\n\n[5511]Non sum adeo informis, nuper me in littore vidi,\nCum placidum ventis staret mare\u2014\u2014\u2014\n\n'Tis the common humour of all suitors to trick up themselves, to be\nprodigal in apparel, pure lotus, neat, combed, and curled, with\npowdered hair, comptus et calimistratus, with a long love-lock, a\nflower in his ear, perfumed gloves, rings, scarves, feathers, points,\n&c. as if he were a prince's Ganymede, with everyday new suits, as the\nfashion varies; going as if he trod upon eggs, as Heinsius writ to\nPrimierus, [5512]if once he be besotten on a wench, he must like awake\nat nights, renounce his book, sigh and lament, now and then weep for\nhis hard hap, and mark above all things what hats, bands, doublets,\nbreeches, are in fashion, how to cut his beard, and wear his locks, to\nturn up his mustachios, and curl his head, prune his pickedevant, or if\nhe wear it abroad, that the east side be correspondent to the west; he\nmay be scoffed at otherwise, as Julian that apostate emperor was for\nwearing a long hirsute goatish beard, fit to make ropes with, as in his\nMysopogone, or that apologetical oration he made at Antioch to excuse\nhimself, he doth ironically confess, it hindered his kissing, nam non\nlicuit inde pura puris, eoque suavioribus labra labris adjungere, but\nhe did not much esteem it, as it seems by the sequel, de accipiendis\ndandisve osculis non laboro, yet (to follow mine author) it may much\nconcern a young lover, he must be more respectful in this behalf, he\nmust be in league with an excellent tailor, barber,\n[5513]Tonsorem pucrum sed arte talem,\nQualis nec Thalamis fuit Neronis;\n\nhave neat shoe-ties, points, garters, speak in print, walk in print,\neat and drink in print, and that which is all in all, he must be mad in\nprint.\nAmongst other good qualities an amorous fellow is endowed with, he must\nlearn to sing and dance, play upon some instrument or other, as without\nall doubt he will, if he be truly touched with this loadstone of love.\nFor as [5514]Erasmus hath it, Musicam docet amor et Poesia, love will\nmake them musicians, and to compose ditties, madrigals, elegies, love\nsonnets, and sing them to several pretty tunes, to get all good\nqualities may be had. [5515]Jupiter perceived Mercury to be in love\nwith Philologia, because he learned languages, polite speech, (for\nSuadela herself was Venus' daughter, as some write) arts and sciences,\nquo virgini placeret, all to ingratiate himself, and please his\nmistress. 'Tis their chiefest study to sing, dance; and without\nquestion, so many gentlemen and gentlewomen would not be so well\nqualified in this kind, if love did not incite them. [5516]Who, saith\nCastilio, would learn to play, or give his mind to music, learn to\ndance, or make so many rhymes, love-songs, as most do, but for women's\nsake, because they hope by that means to purchase their good wills, and\nwin their favour? We see this daily verified in our young women and\nwives, they that being maids took so much pains to sing, play, and\ndance, with such cost and charge to their parents, to get those\ngraceful qualities, now being married will scarce touch an instrument,\nthey care not for it. Constantine agricult. lib. 11. cap. 18, makes\nCupid himself to be a great dancer; by the same token as he was\ncapering amongst the gods, [5517]he flung down a bowl of nectar, which\ndistilling upon the white rose, ever since made it red: and\nCalistratus, by the help of Dedalus, about Cupid's statue [5518]made a\nmany of young wenches still a dancing, to signify belike that Cupid was\nmuch affected with it, as without all doubt he was. For at his and\nPsyche's wedding, the gods being present to grace the feast, Ganymede\nfilled nectar in abundance (as [5519]Apuleius describes it), Vulcan was\nthe cook, the Hours made all fine with roses and flowers, Apollo played\non the harp, the Muses sang to it, sed suavi Musicae super ingressa\nVenus saltavit, but his mother Venus danced to his and their sweet\ncontent. Witty [5520]Lucian in that pathetical love passage, or\npleasant description of Jupiter's stealing of Europa, and swimming from\nPhoenicia to Crete, makes the sea calm, the winds hush, Neptune and\nAmphitrite riding in their chariot to break the waves before them, the\ntritons dancing round about, with every one a torch, the sea-nymphs\nhalf naked, keeping time on dolphins' backs, and singing Hymeneus,\nCupid nimbly tripping on the top of the waters, and Venus herself\ncoming after in a shell, strewing roses and flowers on their heads.\nPraxiteles, in all his pictures of love, feigns Cupid ever smiling, and\nlooking upon dancers; and in St. Mark's in Rome (whose work I know\nnot), one of the most delicious pieces, is a many of [5521]satyrs\ndancing about a wench asleep. So that dancing still is as it were a\nnecessary appendix to love matters. Young lasses are never better\npleased than when as upon a holiday, after evensong, they may meet\ntheir sweethearts, and dance about a maypole, or in a town-green under\na shady elm. Nothing so familiar in. [5522]France, as for citizens'\nwives and maids to dance a round in the streets, and often too, for\nwant of better instruments, to make good music of their own voices, and\ndance after it. Yea many times this love will make old men and women\nthat have more toes than teeth, dance,\u2014John, come kiss me now, mask and\nmum; for Comus and Hymen love masks, and all such merriments above\nmeasure, will allow men to put on women's apparel in some cases, and\npromiscuously to dance, young and old, rich and poor, generous and\nbase, of all sorts. Paulus Jovius taxeth Augustine Niphus the\nphilosopher, [5523]for that being an old man, and a public professor, a\nfather of many children, he was so mad for the love of a young maid\n(that which many of his friends were ashamed to see), an old gouty\nfellow, yet would dance after fiddlers. Many laughed him to scorn for\nit, but this omnipotent love would have it so.\n[5524]Hyacinthino bacillo\nProperans amor, me adegit\nViolenter ad sequendum.\n\nLove hasty with his purple staff did make\nMe follow and the dance to undertake.\n\nAnd 'tis no news this, no indecorum; for why? a good reason may be\ngiven of it. Cupid and death met both in an inn; and being merrily\ndisposed, they did exchange some arrows from either quiver; ever since\nyoung men die, and oftentimes old men dote\u2014[5525]Sic moritur Juvenis,\nsic moribundus amat. And who can then withstand it? If once we be in\nlove, young or old, though our teeth shake in our heads, like virginal\njacks, or stand parallel asunder like the arches of a bridge, there is\nno remedy, we must dance trenchmore for a need, over tables, chairs,\nand stools, &c. And princum prancum is a fine dance. Plutarch, Sympos.\n1. quaest. 5. doth in some sort excuse it, and telleth us moreover in\nwhat sense, Musicam docet amor, licet prius fuerit rudis, how love\nmakes them that had no skill before learn to sing and dance; he\nconcludes, 'tis only that power and prerogative love hath over us.\n[5526]Love (as he holds) will make a silent man speak, a modest man\nmost officious; dull, quick; slow, nimble; and that which is most to be\nadmired, a hard, base, untractable churl, as fire doth iron in a\nsmith's forge, free, facile, gentle, and easy to be entreated. Nay,\n'twill make him prodigal in the other extreme, and give a [5527]hundred\nsesterces for a night's lodging, as they did of old to Lais of Corinth,\nor [5528] ducenta drachmarum millia pro unica nocte, as Mundus to\nPaulina, spend all his fortunes (as too many do in like case) to obtain\nhis suit. For which cause many compare love to wine, which makes men\njovial and merry, frolic and sad, whine, sing, dance, and what not.\nBut above all the other symptoms of lovers, this is not lightly to be\noverpassed, that likely of what condition soever, if once they be in\nlove, they turn to their ability, rhymers, ballad makers, and poets.\nFor as Plutarch saith, [5529]They will be witnesses and trumpeters of\ntheir paramours' good parts, bedecking them with verses and\ncommendatory songs, as we do statues with gold, that they may be\nremembered and admired of all. Ancient men will dote in this kind\nsometimes as well as the rest; the heat of love will thaw their frozen\naffections, dissolve the ice of age, and so far enable them, though\nthey be sixty years of age above the girdle, to be scarce thirty\nbeneath. Jovianus Pontanus makes an old fool rhyme, and turn poetaster\nto please his mistress.\n[5530]Ne ringas Mariana, meos me dispice canos,\nDe sene nam juvenem dia referre potes, &c.\n\nSweet Marian do not mine age disdain,\nFor thou canst make an old man young again.\n\nThey will be still singing amorous songs and ditties (if young\nespecially), and cannot abstain though it be when they go to, or should\nbe at church. We have a pretty story to this purpose in\n[5531]Westmonasteriensis, an old writer of ours (if you will believe\nit) _An. Dom._ 1012. at Colewiz in Saxony, on Christmas eve a company\nof young men and maids, whilst the priest was at mass in the church,\nwere singing catches and love songs in the churchyard, he sent to them\nto make less noise, but they sung on still: and if you will, you shall\nhave the very song itself.\nEquitabat homo per sylvam frondosam,\nDucebatque secum Meswinden formosam.\n\nQuid stamus, cur non imus?\n\n\nA fellow rid by the greenwood side,\nAnd fair Meswinde was his bride,\n\nWhy stand we so, and do not go?\n\nThis they sung, he chaft, till at length, impatient as he was, he\nprayed to St. Magnus, patron of the church, they might all three sing\nand dance till that time twelvemonth, and so [5532]they did without\nmeat and drink, wearisomeness or giving over, till at year's end they\nceased singing, and were absolved by Herebertus archbishop of Cologne.\nThey will in all places be doing thus, young folks especially, reading\nlove stories, talking of this or that young man, such a fair maid,\nsinging, telling or hearing lascivious tales, scurrilous tunes, such\nobjects are their sole delight, their continual meditation, and as\nGuastavinius adds, Com. in 4. Sect. 27. Prov. Arist. ob seminis\nabundantiam crebrae cogitationes, veneris frequens recordatio et\npruriens voluptas, &c. an earnest longing comes hence, pruriens corpus,\npruriens anima, amorous conceits, tickling thoughts, sweet and pleasant\nhopes; hence it is, they can think, discourse willingly, or speak\nalmost of no other subject. 'Tis their only desire, if it may be done\nby art, to see their husband's picture in a glass, they'll give\nanything to know when they shall be married, how many husbands they\nshall have, by cromnyomantia, a kind of divination with [5533]onions\nlaid on the altar on Christmas eve, or by fasting on St. Anne's eve or\nnight, to know who shall be their first husband, or by amphitormantia,\nby beans in a cake, &c., to burn the same. This love is the cause of\nall good conceits, [5534] neatness, exornations, plays, elegancies,\ndelights, pleasant expressions, sweet motions, and gestures, joys,\ncomforts, exultancies, and all the sweetness of our life, [5535]qualis\njam vita foret, aut quid jucundi sine aurea Venere? [5536]Emoriar cum\nista non amplius mihi cura fuerit, let me live no longer than I may\nlove, saith a mad merry fellow in Mimnermus. This love is that salt\nthat seasoneth our harsh and dull labours, and gives a pleasant relish\nto our other unsavoury proceedings, [5537]Absit amor, surgunt tenebrae,\ntorpedo, veternum, pestis, &c. All our feasts almost, masques,\nmummings, banquets, merry meetings, weddings, pleasing songs, fine\ntunes, poems, love stories, plays, comedies, Atellans, jigs,\nFescennines, elegies, odes, &c. proceed hence. [5538]Danaus, the son of\nBelus, at his daughter's wedding at Argos, instituted the first plays\n(some say) that ever were heard of symbols, emblems, impresses,\ndevices, if we shall believe Jovius, Coutiles, Paradine, Camillus de\nCamillis, may be ascribed to it. Most of our arts and sciences,\npainting amongst the rest, was first invented, saith [5539]Patritius ex\namoris beneficio, for love's sake. For when the daughter of\n[5540]Deburiades the Sycionian, was to take leave of her sweetheart now\ngoing to wars, ut desiderio ejus minus tabesceret, to comfort herself\nin his absence, she took his picture with coal upon a wall, as the\ncandle gave the shadow, which her father admiring, perfected\nafterwards, and it was the first picture by report that ever was made.\nAnd long after, Sycion for painting, carving, statuary, music, and\nphilosophy, was preferred before all the cities in Greece. [5541]Apollo\nwas the first inventor of physic, divination, oracles; Minerva found\nout weaving, Vulcan curious ironwork, Mercury letters, but who prompted\nall this into their heads? Love, Nunquam talia invenissent, nisi talia\nadamassent, they loved such things, or some party, for whose sake they\nwere undertaken at first. 'Tis true, Vulcan made a most admirable\nbrooch or necklace, which long after Axion and Temenus, Phegius' sons,\nfor the singular worth of it, consecrated to Apollo at Delphos, but\nPharyllus the tyrant stole it away, and presented it to Ariston's wife,\non whom he miserably doted (Parthenius tells the story out of\nPhylarchus); but why did Vulcan make this excellent Ouch? to give\nHermione Cadmus' wife, whom he dearly loved. All our tilts and\ntournaments, orders of the garter, golden fleece, &c.\u2014Nobilitas sub\namore jacet\u2014owe their beginnings to love, and many of our histories. By\nthis means, saith Jovius, they would express their loving minds to\ntheir mistress, and to the beholders. 'Tis the sole subject almost of\npoetry, all our invention tends to it, all our songs, whatever those\nold Anacreons: (and therefore Hesiod makes the Muses and Graces still\nfollow Cupid, and as Plutarch holds, Menander and the rest of the poets\nwere love's priests,) all our Greek and Latin epigrammatists, love\nwriters. Antony Diogenes the most ancient, whose epitome we find in\nPhocius Bibliotheca, Longus Sophista, Eustathius, Achilles, Tatius,\nAristaenetus, Heliodorus, Plato, Plutarch, Lucian, Parthenius,\nTheodorus, Prodromus, Ovid, Catullus, Tibullus, &c. Our new Ariostoes,\nBoyards, Authors of Arcadia, Urania, Faerie Queen, &c. Marullus,\nLeotichius, Angerianus, Stroza, Secundus, Capellanus, &c. with the rest\nof those facete modern poets, have written in this kind, are but as so\nmany symptoms of love. Their whole books are a synopsis or breviary of\nlove, the portuous of love, legends of lovers' lives and deaths, and of\ntheir memorable adventures, nay more, quod leguntur, quod laudantur\namori debent, as [5542]Nevisanus the lawyer holds, there never was any\nexcellent poet that invented good fables, or made laudable verses,\nwhich was not in love himself; had he not taken a quill from Cupid's\nwings, he could never have written so amorously as he did.\n\n[5543]Cynthia te vatem fecit lascive Properti,\nIngenium Galli pulchra Lycoris habet.\n\nFama est arguti Nemesis formosa Tibulli,\nLesbia dictavit docte Catulle tibi.\n\nNon me Pelignus, nec spernet Mantua vatem,\nSi qua Corinna mihi, si quis Alexis erit.\n\n\nWanton Propertius and witty Callus,\nSubtile Tibullus, and learned Catullus,\nIt was Cynthia, Lesbia, Lychoris,\nThat made you poets all; and if Alexis,\nOr Corinna chance my paramour to be,\nVirgil and Ovid shall not despise me.\n\n[5544]Non me carminibus vincet nec Thraceus Orpheus,\nNec Linus.\n\nPetrarch's Laura made him so famous, Astrophel's Stella, and Jovianus\nPontanus' mistress was the cause of his roses, violets, lilies,\nnequitiae, blanditiae, joci, decor, nardus, ver, corolla, thus, Mars,\nPallas, Venus, Charis, crocum, Laurus, unguentem, costum, lachrymae,\nmyrrha, musae, &c. and the rest of his poems; why are Italians at this\nday generally so good poets and painters? Because every man of any\nfashion amongst them hath his mistress. The very rustics and\nhog-rubbers, Menalcas and Corydon, qui faetant de stercore equino,\nthose fulsome knaves, if once they taste of this love-liquor, are\ninspired in an instant. Instead of those accurate emblems, curious\nimpresses, gaudy masques, tilts, tournaments, &c., they have their\nwakes, Whitsun-ales, shepherd's feasts, meetings on holidays, country\ndances, roundelays, writing their names on [5545]trees, true lover's\nknots, pretty gifts.\nWith tokens, hearts divided, and half rings,\nShepherds in their loves are as coy as kings.\n\nChoosing lords, ladies, kings, queens, and valentines, &c., they go by\ncouples,\nCorydon's Phillis, Nysa and Mopsus,\nWith dainty Dousibel and Sir Tophus.\n\nInstead of odes, epigrams and elegies, &c., they have their ballads,\ncountry tunes, O the broom, the bonny, bonny broom, ditties and songs,\nBess a belle, she doth excel,\u2014they must write likewise and indite all\nin rhyme.\n[5546]Thou honeysuckle of the hawthorn hedge,\nVouchsafe in Cupid's cup my heart to pledge;\nMy heart's dear blood, sweet Cis is thy carouse\nWorth all the ale in Gammer Gubbin's house.\nI say no more, affairs call me away,\nMy father's horse for provender doth stay.\nBe thou the Lady Cressetlight to me.\nSir Trolly Lolly will I prove to thee.\nWritten in haste, farewell my cowslip sweet,\nPray let's a Sunday at the alehouse meet.\n\nYour most grim stoics and severe philosophers will melt away with this\npassion, and if [5547]Atheneus belie them not, Aristippus, Apollodorus,\nAntiphanes, &c., have made love-songs and commentaries of their\nmistress' praises, [5548]orators write epistles, princes give titles,\nhonours, what not? [5549]Xerxes gave to Themistocles Lampsacus to find\nhim wine, Magnesia for bread, and Myunte for the rest of his diet. The\n[5550]Persian kings allotted whole cities to like use, haec civitas\nmulieri redimiculum praebeat, haec in collum, haec in crines, one whole\ncity served to dress her hair, another her neck, a third her hood.\nAhasuerus would [5551]have given Esther half his empire, and\n[5552]Herod bid Herodias ask what she would, she should have it.\nCaligula gave 100,000 sesterces to his courtesan at first word, to buy\nher pins, and yet when he was solicited by the senate to bestow\nsomething to repair the decayed walls of Rome for the commonwealth's\ngood, he would give but 6000 sesterces at most. [5553]Dionysius, that\nSicilian tyrant, rejected all his privy councillors, and was so\nbesotted on Mirrha his favourite and mistress, that he would bestow no\noffice, or in the most weightiest business of the kingdom do aught\nwithout her especial advice, prefer, depose, send, entertain no man,\nthough worthy and well deserving, but by her consent; and he again whom\nshe commended, howsoever unfit, unworthy, was as highly approved. Kings\nand emperors, instead of poems, build cities; Adrian built Antinoa in\nEgypt, besides constellations, temples, altars, statues, images, &c.,\nin the honour of his Antinous. Alexander bestowed infinite sums to set\nout his Hephestion to all eternity. [5554]Socrates professeth himself\nlove's servant, ignorant in all arts and sciences, a doctor alone in\nlove matters, et quum alienarum rerum omnium scientiam diffiteretur,\nsaith [5555]Maximus Tyrius, his sectator, hujus negotii professor, &c.,\nand this he spake openly, at home and abroad, at public feasts, in the\nacademy, in Pyraeo, Lycaeo, sub Platano, &c., the very bloodhound of\nbeauty, as he is styled by others. But I conclude there is no end of\nlove's symptoms, 'tis a bottomless pit. Love is subject to no\ndimensions; not to be surveyed by any art or engine: and besides, I am\nof [5556]Haedus' mind, no man can discourse of love matters, or judge\nof them aright, that hath not made trial in his own person, or as\nAeneas Sylvius [5557]adds, hath not a little doted, been mad or\nlovesick himself. I confess I am but a novice, a contemplator only,\nNescio quid sit amor nec amo[5558]\u2014I have a tincture; for why should I\nlie, dissemble or excuse it, yet homo sum, &c., not altogether inexpert\nin this subject, non sum praeceptor amandi, and what I say, is merely\nreading, ex altorum forsan ineptiis, by mine own observation, and\nothers' relation.\n\nMEMB. IV.\n\n_Prognostics of Love-Melancholy_.\n\nWhat fires, torments, cares, jealousies, suspicions, fears, griefs,\nanxieties, accompany such as are in love, I have sufficiently said: the\nnext question is, what will be the event of such miseries, what they\nforetell. Some are of opinion that this love cannot be cured, Nullis\namor est medicabilis herbis, it accompanies them to the [5559]last,\nIdem amor exitio est pecori pecorisque magistro. The same passion\nconsume both the sheep and the shepherd, and is so continuate, that by\nno persuasion almost it may be relieved. [5560]Bid me not love, said\nEuryalus, bid the mountains come down into the plains, bid the rivers\nrun back to their fountains; I can as soon leave to love, as the sun\nleave his course;\n[5561]Et prius aequoribus pisces, et montibus umbrae,\nEt volucres deerunt sylvis, et murmura ventis,\nQuam mihi discedent formosae Amaryllidis ignes.\n\nFirst seas shall want their fish, the mountains shade\nWoods singing birds, the wind's murmur shall fade,\nThan my fair Amaryllis' love allay'd.\n\nBid me not love, bid a deaf man hear, a blind man see, a dumb speak,\nlame run, counsel can do no good, a sick man cannot relish, no physic\ncan ease me. Non prosunt domino quae prosunt omnibus artes. As Apollo\nconfessed, and Jupiter himself could not be cured.\n[5562]Omnes humanos curat medicina dolores,\nSolus amor morbi non habet artificem.\n\nPhysic can soon cure every disease,\n[5563]Excepting love that can it not appease.\n\nBut whether love may be cured or no, and by what means, shall be\nexplained in his place; in the meantime, if it take his course, and be\nnot otherwise eased or amended, it breaks out into outrageous often and\nprodigious events. Amor et Liber violenti dii sunt) as [5564]Tatius\nobserves, et eousque animum incendunt, ut pudoris oblivisci cogant,\nlove and Bacchus are so violent gods, so furiously rage in our minds,\nthat they make us forget all honesty, shame, and common civility. For\nsuch men ordinarily, as are thoroughly possessed with this humour,\nbecome insensati et insani, for it is [5565]amor insanus, as the poet\ncalls it, beside themselves, and as I have proved, no better than\nbeasts, irrational, stupid, headstrong, void of fear of God or men,\nthey frequently forswear themselves, spend, steal, commit incests,\nrapes, adulteries, murders, depopulate towns, cities, countries, to\nsatisfy their lust.\n[5566]A devil 'tis, and mischief such doth work,\nAs never yet did Pagan, Jew, or Turk.\n\nThe wars of Troy may be a sufficient witness; and as Appian, lib. 5.\nhist, saith of Antony and Cleopatra, [5567]Their love brought\nthemselves and all Egypt into extreme and miserable calamities, the end\nof her is as bitter as wormwood, and as sharp as a two-edged sword,\nProv. v. 4, 5. Her feet go down to death, her steps lead on to hell.\nShe is more bitter than death, (Eccles. vii. 28.) and the sinner shall\nbe taken by her. [5568]Qui in amore praecipitavit, pejus perit, quam\nqui saxo salit. [5569]He that runs headlong from the top of a rock is\nnot in so bad a case as he that falls into this gulf of love. For\nhence, saith [5570] Platina, comes repentance, dotage, they lose\nthemselves, their wits, and make shipwreck of their fortunes\naltogether: madness, to make away themselves and others, violent death.\nPrognosticatio est talis, saith Gordonius, [5571]si non succurratur\niis, aut in maniam cadunt, aut moriuntur; the prognostication is, they\nwill either run mad, or die. For if this passion continue, saith\n[5572]Aelian Montaltus, it makes the blood hot, thick, and black; and\nif the inflammation get into the brain, with continual meditation and\nwaking, it so dries it up, that madness follows, or else they make away\nthemselves, [5573]O Corydon, Corydon, quae te dementia cepit? Now, as\nArnoldus adds, it will speedily work these effects, if it be not\npresently helped; [5574]They will pine away, run mad, and die upon a\nsudden; Facile incidunt in maniam, saith Valescus, quickly mad, nisi\nsuccurratur, if good order be not taken,\n[5575]Ehou triste jugum quisquis amoris habet,\nIs prius se norit se periisse perit.\n\nOh heavy yoke of love, which whoso bears,\nIs quite undone, and that at unawares.\n\nSo she confessed of herself in the poet,\n[5576]\u2014\u2014\u2014insaniam priusquam quis sentiat,\nVix pili intervallo a furore absum.\n\nI shall be mad before it be perceived,\nA hair-breadth off scarce am I, now distracted.\n\nAs mad as Orlando for his Angelica, or Hercules for his Hylas,\nAt ille ruebat quo pedes ducebant, furibundus,\nNam illi saevus Deus jntus jecur laniabat.\n\nHe went he car'd not whither, mad he was,\nThe cruel God so tortured him, alas!\n\nAt the sight of Hero I cannot tell how many ran mad,\n[5577]Alius vulnus celans insanit pulchritudine puellae.\n\nAnd whilst he doth conceal his grief,\nMadness comes on him like a thief.\n\nGo to Bedlam for examples. It is so well known in every village, how\nmany have either died for love, or voluntary made away themselves, that\nI need not much labour to prove it: [5578]Nec modus aut requies nisi\nmors reperitur amoris: death is the common catastrophe to such persons.\n[5579]Mori mihi contingat, non enim alia\nLiberatio ab aeramnis fuerit ullo paeto istis.\n\nWould I were dead, for nought, God knows,\nBut death can rid me of these woes.\n\nAs soon as Euryalus departed from Senes, Lucretia, his paramour, never\nlooked up, no jests could exhilarate her sad mind, no joys comfort her\nwounded and distressed soul, but a little after she fell sick and died.\nBut this is a gentle end, a natural death, such persons commonly make\naway themselves.\n\u2014\u2014\u2014proprioque in sanguine laetus,\nIndignantem animam vacuas elludit in auras;\n\nso did Dido; Sed moriamur ait, sic sic juvat ire per umbras; [5580]\nPyramus and Thisbe, Medea, [5581]Coresus and Callirhoe, [5582]Theagines\nthe philosopher, and many myriads besides, and so will ever do,\n[5583]\u2014\u2014\u2014et mihi fortis\nEst manus, est et amor, dabit hic in vulnera vires.\n\nWhoever heard a story of more woe,\nThan that of Juliet and her Romeo?\n\nRead Parthenium in Eroticis, and Plutarch's amatorias narrationes, or\nlove stories, all tending almost to this purpose. Valleriola, lib. 2.\nobserv. 7, hath a lamentable narration of a merchant, his patient,\n[5584] that raving through impatience of love, had he not been watched,\nwould every while have offered violence to himself. Amatus Lusitanus,\ncent. 3. car. 56, hath such [5585]another story, and Felix Plater, med.\nobserv. lib. 1. a third of a young [5586]gentleman that studied physic,\nand for the love of a doctor's daughter, having no hope to compass his\ndesire, poisoned himself, [5587]anno 1615. A barber in Frankfort,\nbecause his wench was betrothed to another, cut his own throat.\n[5588]At Neoburg, the same year, a young man, because he could not get\nher parents' consent, killed his sweetheart, and afterward himself,\ndesiring this of the magistrate, as he gave up the ghost, that they\nmight be buried in one grave, Quodque rogis superest una requiescat in\nurna, which [5589] Gismunda besought of Tancredus, her father, that she\nmight be in like sort buried with Guiscardus, her lover, that so their\nbodies might lie together in the grave, as their souls wander about\n[5590]Campos lugentes in the Elysian fields,\u2014quos durus amor crudeli\ntabe peredit, [5591]in a myrtle grove\n[5592]\u2014\u2014\u2014et myrtea circum\nSylva tegit: curae non ipsa in morte relinquunt.\n\nYou have not yet heard the worst, they do not offer violence to\nthemselves in this rage of lust, but unto others, their nearest and\ndearest friends. [5593]Catiline killed his only son, misitque ad orci\npallida, lethi obnubila, obsita tenebris loca, for the love of Aurelia\nOristella, quod ejus nuptias vivo filio recusaret. [5594]Laodice, the\nsister of Mithridates, poisoned her husband, to give content to a base\nfellow whom she loved. [5595]Alexander, to please Thais, a concubine of\nhis, set Persepolis on fire. [5596]Nereus' wife, a widow, and lady of\nAthens, for the love of a Venetian gentleman, betrayed the city; and he\nfor her sake murdered his wife, the daughter of a nobleman in Venice.\n[5597]Constantine Despota made away Catherine, his wife, turned his son\nMichael and his other children out of doors, for the love of a base\nscrivener's daughter in Thessalonica, with whose beauty he was\nenamoured. [5598]Leucophria betrayed the city where she dwelt, for her\nsweetheart's sake, that was in the enemies' camp. [5599]Pithidice, the\ngovernor's daughter of Methinia, for the love of Achilles, betrayed the\nwhole island to him, her father's enemy. [5600]Diognetus did as much in\nthe city where he dwelt, for the love of Policrita, Medea for the love\nof Jason, she taught him how to tame the fire-breathing brass-feeted\nbulls, and kill the mighty dragon that kept the golden fleece, and tore\nher little brother Absyrtus in pieces, that her father. Aethes might\nhave something to detain him, while she ran away with her beloved\nJason, &c. Such acts and scenes hath this tragicomedy of love.\n\nMEMB. V.\n\nSUBSECT. 1.\u2014_Cure of Love-Melancholy, by Labour, Diet, Physic, Fasting,\n&c._\n\nAlthough it be controverted by some, whether love-melancholy may be\ncured, because it is so irresistible and violent a passion; for as you\nknow,\n[5601]\u2014\u2014\u2014facilis descensus Averni;\nSed revocare gradum, superasque evadere ad auras;\nHic labor, hoc opus est.\u2014\u2014\u2014\n\nIt is an easy passage down to hell,\nBut to come back, once there, you cannot well.\n\nYet without question, if it be taken in time, it may be helped, and by\nmany good remedies amended. Avicenna, lib. 3. Fen. cap. 23. et 24. sets\ndown seven compendious ways how this malady may be eased, altered, and\nexpelled. Savanarola 9. principal observations, Jason Pratensis\nprescribes eight rules besides physic, how this passion may be tamed,\nLaurentius 2. main precepts, Arnoldus, Valleriola, Montaltus,\nHildesheim, Langius, and others inform us otherwise, and yet all\ntending to, the same purpose. The sum of which I will briefly\nepitomise, (for I light my candle from their torches) and enlarge again\nupon occasion, as shall seem best to me, and that after mine own\nmethod. The first rule to be observed in this stubborn and unbridled\npassion, is exercise and diet. It is an old and well-known, sentence,\nSine Cerere et Saccho friget Venus (love grows cool without bread and\nwine). As an [5602]idle sedentary life, liberal feeding, are great\ncauses of it, so the opposite, labour, slender and sparing diet, with\ncontinual business, are the best and most ordinary means to prevent it.\nOtio si tollas, periere Cupidinis artes,\nContemptaeque jacent, et sine luce faces.\n\nTake idleness away, and put to flight\nAre Cupid's arts, his torches give no light.\n\nMinerva, Diana, Vesta, and the nine Muses were not enamoured at all,\nbecause they never were idle.\n[5603]Frustra blanditae appulistis ad has,\nFrustra nequitiae venistis ad has,\nFrustra delitiae obsidebitis has,\nFrustra has illecebrae, et procacitates,\nEt suspiria, et oscula, et susurri,\nEt quisquis male sana corda amantum\nBlandis ebria fascinat venenis.\n\nIn vain are all your flatteries,\nIn vain are all your knaveries,\nDelights, deceits, procacities,\nSighs, kisses, and conspiracies,\nAnd whate'er is done by art,\nTo bewitch a lover's heart.\n\n'Tis in vain to set upon those that are busy. 'Tis Savanarola's third\nrule, Occupari in multis et magnis negotiis, and Avicenna's precept,\ncap. 24. [5604]Cedit amor rebus; res, age tutus eris. To be busy still,\nand as [5605]Guianerius enjoins, about matters of great moment, if it\nmay be. [5606]Magninus adds, Never to be idle but at the hours of\nsleep.\n[5607]\u2014\u2014\u2014et si\nPoscas ante diem librum cum lumine, si non\nIntendas animum studiis, et rebus honestis,\nInvidia vel amore miser torquebere.\u2014\u2014\u2014\n\nFor if thou dost not ply thy book,\nBy candlelight to study bent,\nEmploy'd about some honest thing,\nEnvy or love shall thee torment.\n\nNo better physic than to be always occupied, seriously intent.\n[5608]Cur in penates rarius tenues subit,\nHaec delicatas eligens pestis domus,\nMediumque sanos vulgus affectuss tenet? &c.\n\nWhy dost thou ask, poor folks are often free,\nAnd dainty places still molested be?\n\nBecause poor people fare coarsely, work hard, go woolward and bare.\n[5609] Non habet unde suum paupertas pascat amorem. [5610]Guianerius\ntherefore prescribes his patient to go with hair-cloth next his skin,\nto go barefooted, and barelegged in cold weather, to whip himself now\nand then, as monks do, but above all to fast. Not with sweet wine,\nmutton and pottage, as many of those tender-bellies do, howsoever they\nput on Lenten faces, and whatsoever they pretend, but from all manner\nof meat. Fasting is an all-sufficient remedy of itself; for, as Jason\nPratensis holds, the bodies of such persons that feed liberally, and\nlive at ease, [5611]are full of bad spirits and devils, devilish\nthoughts; no better physic for such parties, than to fast. Hildesheim,\nspicel. 2. to this of hunger, adds, [5612]often baths, much exercise\nand sweat, but hunger and fasting he prescribes before the rest. And\n'tis indeed our Saviour's oracle, This kind of devil is not cast out\nbut by fasting and prayer, which makes the fathers so immoderate in\ncommendation of fasting. As hunger, saith [5613] Ambrose, is a friend\nof virginity, so is it an enemy to lasciviousness, but fullness\noverthrows chastity, and fostereth all manner of provocations. If thine\nhorse be too lusty, Hierome adviseth thee to take away some of his\nprovender; by this means those Pauls, Hilaries, Anthonies, and famous\nanchorites, subdued the lusts of the flesh; by this means Hilarion made\nhis ass, as he called his own body, leave kicking, (so [5614]Hierome\nrelates of him in his life) when the devil tempted him to any such foul\noffence. By this means those [5615]Indian Brahmins kept themselves\ncontinent: they lay upon the ground covered with skins, as the\nred-shanks do on heather, and dieted themselves sparingly on one dish,\nwhich Guianerius would have all young men put in practice, and if that\nwill not serve, [5616]Gordonius would have them soundly whipped, or, to\ncool their courage, kept in prison, and there fed with bread and water\ntill they acknowledge their error, and become of another mind. If\nimprisonment and hunger will not take them down, according to the\ndirections of that [5617] Theban Crates, time must wear it out; if time\nwill not, the last refuge is a halter. But this, you will say, is\ncomically spoken. Howsoever, fasting, by all means, must be still used;\nand as they must refrain from such meats formerly mentioned, which\ncause venery, or provoke lust, so they must use an opposite diet.\n[5618]Wine must be altogether avoided of the younger sort. So\n[5619]Plato prescribes, and would have the magistrates themselves\nabstain from it, for example's sake, highly commending the\nCarthaginians for their temperance in this kind. And 'twas a good\nedict, a commendable thing, so that it were not done for some sinister\nrespect, as those old Egyptians abstained from wine, because some\nfabulous poets had given out, wine sprang first from the blood of the\ngiants, or out of superstition, as our modern Turks, but for\ntemperance, it being animae virus et vitiorum fomes, a plague itself,\nif immoderately taken. Women of old for that cause, [5620]in hot\ncountries, were forbid the use of it; as severely punished for drinking\nof wine as for adultery; and young folks, as Leonicus hath recorded,\nVar. hist. l. 3. cap. 87, 88. out of Athenaeus and others, and is still\npractised in Italy, and some other countries of Europe and Asia, as\nClaudius Minoes hath well illustrated in his Comment on the 23. Emblem\nof Alciat. So choice is to be made of other diet.\nNec minus erucas aptum est vitare salaces,\nEt quicquid veneri corpora nostra parat.\n\nEringos are not good for to be taken,\nAnd all lascivious meats must be forsaken.\n\nThose opposite meats which ought to be used are cucumbers, melons,\npurslane, water-lilies, rue, woodbine, ammi, lettuce, which Lemnius so\nmuch commends, lib. 2, cap. 42. and Mizaldus hort. med. to this\npurpose; vitex, or agnus castus before the rest, which, saith\n[5621]Magninus, hath a wonderful virtue in it. Those Athenian women, in\ntheir solemn feasts called Thesmopheries, were to abstain nine days\nfrom the company of men, during which time, saith Aelian, they laid a\ncertain herb, named hanea, in their beds, which assuaged those ardent\nflames of love, and freed them from the torments of that violent\npassion. See more in Porta, Matthiolus, Crescentius lib. 5. &c., and\nwhat every herbalist almost and physician hath written, cap. de\nSatyriasi et Priapismo; Rhasis amongst the rest. In some cases again,\nif they be much dejected, and brought low in body, and now ready to\ndespair through anguish, grief, and too sensible a feeling of their\nmisery, a cup of wine and full diet is not amiss, and as Valescus\nadviseth, cum alia honesta venerem saepe exercendo, which Langius\nepist. med. lib. 1. epist. 24. approves out of Rhasis (ad assiduationem\ncoitus invitat] and Guianerius seconds it, cap. 16. tract. 16. as a\n[5622] very profitable remedy.\n[5623]\u2014\u2014\u2014tument tibi quum inguina, cum si\nAncilla, aut verna praesto est, tentigine rumpi\nMalis? non ego namque, &c.\u2014\u2014\u2014\n\n[5624]Jason Pratensis subscribes to this counsel of the poet, Excretio\nenim aut tollet prorsus aut lenit aegritudinem. As it did the raging\nlust of Ahasuerus, [5625]qui ad impatientiam amoris leniendam, per\nsingulas fere noctes novas puellas devirginavit. And to be drunk too by\nfits; but this is mad physic, if it be at all to be permitted. If not,\nyet some pleasure is to be allowed, as that which Vives speaks of, lib.\n3. de anima., [5626]A lover that hath as it were lost himself through\nimpotency, impatience, must be called home as a traveller, by music,\nfeasting, good wine, if need be to drunkenness itself, which many so\nmuch commend for the easing of the mind, all kinds of sports and\nmerriments, to see fair pictures, hangings, buildings, pleasant fields,\norchards, gardens, groves, ponds, pools, rivers, fishing, fowling,\nhawking, hunting, to hear merry tales, and pleasant discourse, reading,\nto use exercise till he sweat, that new spirits may succeed, or by some\nvehement affection or contrary passion to be diverted till he be fully\nweaned from anger, suspicion, cares, fears, &c., and habituated into\nanother course. Semper tecum sit, (as [5627]Sempronius adviseth Calisto\nhis lovesick master) qui sermones joculares moveat, conciones\nridiculas, dicteria falsa, suaves historias, fabulas venustas\nrecenseat, coram ludat, &c., still have a pleasant companion to sing\nand tell merry tales, songs and facete histories, sweet discourse, &c.\nAnd as the melody of music, merriment, singing, dancing, doth augment\nthe passion of some lovers, as [5628] Avicenna notes, so it expelleth\nit in others, and doth very much good. These things must be warily\napplied, as the parties' symptoms vary, and as they shall stand\nvariously affected.\nIf there be any need of physic, that the humours be altered, or any new\nmatter aggregated, they must be cured as melancholy men. Carolus a\nLorme, amongst other questions discussed for his degree at Montpelier\nin France, hath this, An amantes et amantes iisdem remediis curentur?\nWhether lovers and madmen be cured by the same remedies? he affirms it;\nfor love extended is mere madness. Such physic then as is prescribed,\nis either inward or outward, as hath been formerly handled in the\nprecedent partition in the cure of melancholy. Consult with Valleriola\nobservat. lib. 2. observ. 7. Lod. Mercatus lib. 2. cap. 4. de mulier.\naffect. Daniel Sennertus lib. 1. part. 2. cap. 10. [5629]Jacobus\nFerrandus the Frenchman, in his Tract de amore Erotique, Forestus lib.\n10. observ. 29 and 30, Jason Pratensis and others for peculiar\nreceipts. [5630]Amatus Lusitanus cured a young Jew, that was almost mad\nfor love, with the syrup of hellebore, and such other evacuations and\npurges which are usually prescribed to black choler: [5631]Avicenna\nconfirms as much if need require, and [5632]bloodletting above the\nrest, which makes amantes ne sint amentes, lovers to come to\nthemselves, and keep in their right minds. 'Tis the same which Schola\nSalernitana, Jason Pratensis, Hildesheim, &c., prescribe bloodletting\nto be used as a principal remedy. Those old Scythians had a trick to\ncure all appetite of burning lust, by [5633] letting themselves blood\nunder the ears, and to make both men and women barren, as Sabellicus in\nhis Aeneades relates of them. Which Salmuth. Tit. 10. de Herol.\ncomment. in Pancirol. de nov. report. Mercurialis, var. lec. lib. 3.\ncap. 7. out of Hippocrates and Benzo say still is in use amongst the\nIndians, a reason of which Langius gives lib. 1. epist. 10.\nHuc faciunt medicamenta venerem sopientia, ut camphora pudendis\nalligata, et in bracha gestata (quidam ait) membrum flaccidum reddit.\nLaboravit hoc morbo virgo nobilis, cui inter caetera praescripsit\nmedicus, ut laminam plumbeam multis foraminibus pertusam ad dies\nviginti portaret in dorso; ad exiccandum vero sperma jussit eam quam\nparcissime cibari, et manducare frequentur coriandrum praeparatum, et\nsemen lactucae, et acetosae, et sic eam a morbo liberavit. Porro\nimpediunt et remittunt coitum folia salicis trita et epota, et si\nfrequentius usurpentur ipsa in totum auferunt. Idem praestat Topatius\nannulo gestatus, dexterum lupi testiculum attritum, et oleo vel aqua\nrosata exhibitum veneris taedium inducere scribit Alexander Benedictus:\nlac butyri commestum et semen canabis, et camphora exhibita idem\npraestant. Verbena herba gestata libidinem extinguit, pulvisquae ranae\ndecollatae et exiccatae. Ad extinguendum coitum, ungantur membra\ngenitalia, et renes et pecten aqua in qua opium Thebaicum sit\ndissolutum; libidini maxime contraria camphora est, et coriandrum\nsiccum frangit coitum, et erectionem virgae impedit; idem efficit\nsynapium ebibitum. Da verbenam in potu et non erigetur virga sex\ndiebus; utere mentha sicca cum aceto, genitalia illinita succo\nhyoscyami aid cicutae, coitus appelitum sedant, &c. \u211e. seminis lactuc.\nportulac. coriandri an. \u2128j. menthae siccae \u2128\u00df. sacchari albiss. \u2125iiij.\npulveriscentur omnia subtiliter, et post ea simul misce aqua\nneunpharis, f. confec. solida in morsulis. Ex his sumat mane unum quum\nsurgat. Innumera fere his similia petas ab Hildeshemo loco praedicto,\nMizaldo, Porta, caeterisque.\n\nSUBSECT. II.\u2014_Withstand the beginnings, avoid occasions, change his\nplace: fair and foul means, contrary passions, with witty inventions:\nto bring in another, and discommend the former_.\n\nOther good rules and precepts are enjoined by our physicians, which, if\nnot alone, yet certainly conjoined, may do much; the first of which is\nobstare principiis, to withstand the beginning,[5634]Quisquis in primo\nobstitit, Pepulitque amorem tutus ac victor fuit, he that will but\nresist at first, may easily be a conqueror at the last. Balthazar\nCastilio, l. 4. urgeth this prescript above the rest, [5635]when he\nshall chance (saith he) to light upon a woman that hath good behaviour\njoined with her excellent person, and shall perceive his eyes with a\nkind of greediness to pull unto them this image of beauty, and carry it\nto the heart: shall observe himself to be somewhat incensed with this\ninfluence, which moveth within: when he shall discern those subtle\nspirits sparkling in her eyes, to administer more fuel to the fire, he\nmust wisely withstand the beginnings, rouse up reason, stupefied\nalmost, fortify his heart by all means, and shut up all those passages,\nby which it may have entrance. 'Tis a precept which all concur upon,\n[5636]Opprime dum nova sunt subiti mala semina morbi,\nDum licet, in primo lumine siste pedem.\n\nThy quick disease, whilst it is fresh today,\nBy all means crush, thy feet at first step stay.\n\nWhich cannot speedier be done, than if he confess his grief and passion\nto some judicious friend [5637](qui tacitus ardet magis uritur, the\nmore he conceals, the greater is his pain) that by his good advice may\nhappily ease him on a sudden; and withal to avoid occasions, or any\ncircumstance that may aggravate his disease, to remove the object by\nall means; for who can stand by a fire and not burn?\n[5638]Sussilite obsecro et mittite istanc foras,\nquae misero mihi amanti ebibit sanguinem.\n\n'Tis good therefore to keep quite out of her company, which Hierom so\nmuch labours to Paula, to Nepotian; Chrysost. so much inculcates in\nser. in contubern. Cyprian, and many other fathers of the church,\nSiracides in his ninth chapter, Jason Pratensis, Savanarola, Arnoldus,\nValleriola, &c., and every physician that treats of this subject. Not\nonly to avoid, as [5639] Gregory Tholosanus exhorts, kissing,\ndalliance, all speeches, tokens, love-letters, and the like, or as\nCastilio, lib. 4. to converse with them, hear them speak, or sing,\n(tolerabilius est audire basiliscum sibilantem, thou hadst better hear,\nsaith [5640]Cyprian, a serpent hiss) [5641]those amiable smiles,\nadmirable graces, and sweet gestures, which their presence affords.\n[5642]Neu capita liment solitis morsiunculis,\nEt his papillarum oppressiunculis\nAbstineant:\u2014\u2014\u2014\n\nbut all talk, name, mention, or cogitation of them, and of any other\nwomen, persons, circumstance, amorous book or tale that may administer\nany occasion of remembrance. [5643]Prosper adviseth young men not to\nread the Canticles, and some parts of Genesis at other times; but for\nsuch as are enamoured they forbid, as before, the name mentioned, &c.,\nespecially all sight, they must not so much as come near, or look upon\nthem.\n[5644]Et fugitare decet simulacra et pabula amoris,\nAbstinere sibi atque alio convertere mentem.\n\nGaze not on a maid, saith Siracides, turn away thine eyes from a\nbeautiful woman, c. 9. v. 5. 7, 8. averte oculos, saith David, or if\nthou dost see them, as Ficinus adviseth, let not thine eye be intentus\nad libidinem, do not intend her more than the rest: for as\n[5645]Propertius holds, Ipse alimenta sibi maxima praebet amor, love as\na snow ball enlargeth itself by sight: but as Hierome to Nepotian, aut\naequaliter ama, aut aequaliter ignora, either see all alike, or let all\nalone; make a league with thine eyes, as [5646]Job did, and that is the\nsafest course, let all alone, see none of them. Nothing sooner revives,\n[5647]or waxeth sore again, as Petrarch holds, than love doth by sight.\nAs pomp renews ambition; the sight of gold, covetousness; a beauteous\nobject sets on fire this burning lust. Et multum saliens incitat unda\nsitim. The sight of drink makes one dry, and the sight of meat\nincreaseth appetite. 'Tis dangerous therefore to see. A [5648]young\ngentleman in merriment would needs put on his mistress's clothes, and\nwalk abroad alone, which some of her suitors espying, stole him away\nfor her that he represented. So much can sight enforce. Especially if\nhe have been formerly enamoured, the sight of his mistress strikes him\ninto a new fit, and makes him rave many days after.\n[5649]\u2014\u2014\u2014Infirmis causa pusilla nocet,\n\nUt pene extinctum cinerem si sulphure tangas,\nVivet, et ex minimo maximus ignis erit:\n\nSic nisi vitabis quicquid renovabit amorem,\nFlamma recrudescet, quae modo nulla fuit.\n\n\nA sickly man a little thing offends,\nAs brimstone doth a fire decayed renew,\n\nAnd makes it burn afresh, doth love's dead flames,\nIf that the former object it review.\n\nOr, as the poet compares it to embers in ashes, which the wind blows,\n[5650]ut solet a ventis, &c., a scald head (as the saying is) is soon\nbroken, dry wood quickly kindles, and when they have been formerly\nwounded with sight, how can they by seeing but be inflamed? Ismenias\nacknowledged as much of himself, when he had been long absent, and\nalmost forgotten his mistress, [5651]at the first sight of her, as\nstraw in a fire, I burned afresh, and more than ever I did before.\n[5652]Chariclia was as much moved at the sight of her dear Theagines,\nafter he had been a great stranger. [5653]Mertila, in Aristaenetus,\nswore she would never love Pamphilus again, and did moderate her\npassion, so long as he was absent; but the next time he came in\npresence, she could not contain, effuse amplexa attrectari se sinit,\n&c., she broke her vow, and did profusely embrace him. Hermotinus, a\nyoung man (in the said [5654]author) is all out as unstaid, he had\nforgot his mistress quite, and by his friends was well weaned from her\nlove; but seeing her by chance, agnovit veteris vestigia flammae, he\nraved amain, Illa tamen emergens veluti lucida stella cepit elucere,\n&c., she did appear as a blazing star, or an angel to his sight. And it\nis the common passion of all lovers to be overcome in this sort. For\nthat cause belike Alexander discerning this inconvenience and danger\nthat comes by seeing, [5655]when he heard Darius's wife so much\ncommended for her beauty, would scarce admit her to come in his sight,\nforeknowing belike that of Plutarch, formosam videre periculosissimum,\nhow full of danger it is to see a proper woman, and though he was\nintemperate in other things, yet in this superbe se gessit, he carried\nhimself bravely. And so when as Araspus, in Xenophon, had so much\nmagnified that divine face of Panthea to Cyrus, [5656]by how much she\nwas fairer than ordinary, by so much he was the more unwilling to see\nher. Scipio, a young man of twenty-three years of age, and the most\nbeautiful of the Romans, equal in person to that Grecian Charinus, or\nHomer's Nireus, at the siege of a city in Spain, when as a noble and\nmost fair young gentlewoman was brought unto him, [5657]and he had\nheard she was betrothed to a lord, rewarded her, and sent her back to\nher sweetheart. St. Austin, as [5658]Gregory reports of him, ne cum\nsorore quidem sua putavit habitandum, would not live in the house with\nhis own sister. Xenocrates lay with Lais of Corinth all night, and\nwould not touch her. Socrates, though all the city of Athens supposed\nhim to dote upon fair Alcibiades, yet when he had an opportunity,\n[5659]solus cum solo to lie in the chamber with, and was wooed by him\nbesides, as the said Alcibiades publicly [5660]confessed, formam\nsprevit et superbe contempsit, he scornfully rejected him. Petrarch,\nthat had so magnified his Laura in several poems, when by the pope's\nmeans she was offered unto him, would not accept of her. [5661]It is a\ngood happiness to be free from this passion of love, and great\ndiscretion it argues in such a man that he can so contain himself; but\nwhen thou art once in love, to moderate thyself (as he saith) is a\nsingular point of wisdom.\n[5662]Nam vitare plagas in amoris ne jaciamur\nNon ita difficile est, quam captum retibus ipsis\nExire, et validos Veneris perrumpere nodos.\n\nTo avoid such nets is no such mastery,\nBut ta'en escape is all the victory.\n\nBut, forasmuch as few men are free, so discreet lovers, or that can\ncontain themselves, and moderate their passions, to curb their senses,\nas not to see them, not to look lasciviously, not to confer with them,\nsuch is the fury of this headstrong passion of raging lust, and their\nweakness, ferox ille ardor a natura insitus, [5663]as he terms it such\na furious desire nature hath inscribed, such unspeakable delight.\nSic Divae Veneris furor,\nInsanis adeo mentibus incubat,\n\nwhich neither reason, counsel, poverty, pain, misery, drudgery, partus\ndolor, &c., can deter them from; we must use some speedy means to\ncorrect and prevent that, and all other inconveniences, which come by\nconference and the like. The best, readiest, surest way, and which all\napprove, is Loci mutatio, to send them several ways, that they may\nneither hear of, see, nor have an opportunity to send to one another\nagain, or live together, soli cum sola, as so many Gilbertines.\nElongatio a patria, 'tis Savanarola's fourth rule, and Gordonius'\nprecept, distrahatur ad longinquas regiones, send him to travel. 'Tis\nthat which most run upon, as so many hounds, with full cry, poets,\ndivines, philosophers, physicians, all, mutet patriam: Valesius:\n[5664]as a sick man he must be cured with change of air, Tully 4\nTuscul. The best remedy is to get thee gone, Jason Pratensis: change\nair and soil, Laurentius. [5665]Fuge littus amatum.\nVirg. Utile finitimis abstinuisse locis.\n[5666]Ovid. I procul, et longas carpere perge vias.\n\u2014\u2014\u2014sed fuge tutus eris.\n\nTravelling is an antidote of love,\n[5667]Magnum iter ad doctas proficisci cogor Athenas,\nUt me longa gravi solvat amore via.\n\nFor this purpose, saith [5668]Propertius, my parents sent me to Athens;\ntime and patience wear away pain and grief, as fire goes out for want\nof fuel. Quantum oculis, animo tam procul ibit amor. But so as they\ntarry out long enough: a whole year [5669]Xenophon prescribes\nCritobulus, vix enim intra hoc tempus ab amore sanari poteris: some\nwill hardly be weaned under. All this [5670]Heinsius merrily inculcates\nin an epistle to his friend Primierus; first fast, then tarry, thirdly,\nchange thy place, fourthly, think of a halter. If change of place,\ncontinuance of time, absence, will not wear it out with those precedent\nremedies, it will hardly be removed: but these commonly are of force.\nFelix Plater, observ. lib. 1. had a baker to his patient, almost mad\nfor the love of his maid, and desperate; by removing her from him, he\nwas in a short space cured. Isaeus, a philosopher of Assyria, was a\nmost dissolute liver in his youth, palam lasciviens, in love with all\nhe met; but after he betook himself, by his friends' advice, to his\nstudy, and left women's company, he was so changed that he cared no\nmore for plays, nor feasts, nor masks, nor songs, nor verses, fine\nclothes, nor no such love toys: he became a new man upon a sudden,\ntanquam si priores oculos amisisset, (saith mine [5671]author) as if he\nhad lost his former eyes. Peter Godefridus, in the last chapter of his\nthird book, hath a story out of St. Ambrose, of a young man that\nmeeting his old love after long absence, on whom he had extremely\ndoted, would scarce take notice of her; she wondered at it, that he\nshould so lightly esteem her, called him again, lenibat dictis animum,\nand told him who she was, Ego sum, inquit: At ego non sum ego; but he\nreplied, he was not the same man: proripuit sese tandem, as\n[5672]Aeneas fled from Dido, not vouchsafing her any farther parley,\nloathing his folly, and ashamed of that which formerly he had done.\n[5673]Non sum stultus ut ante jam Neaera. O Neaera, put your tricks,\nand practise hereafter upon somebody else, you shall befool me no\nlonger. Petrarch hath such another tale of a young gallant, that loved\na wench with one eye, and for that cause by his parents was sent to\ntravel into far countries, after some years he returned, and meeting\nthe maid for whose sake he was sent abroad, asked her how, and by what\nchance she lost her eye? no, said she, I have lost none, but you have\nfound yours: signifying thereby, that all lovers were blind, as Fabius\nsaith, Amantes de forma judicare non possunt, lovers cannot judge of\nbeauty, nor scarce of anything else, as they will easily confess after\nthey return unto themselves, by some discontinuance or better advice,\nwonder at their own folly, madness, stupidity, blindness, be much\nabashed, and laugh at love, and call it an idle thing, condemn\nthemselves that ever they should be so besotted or misled: and be\nheartily glad they have so happily escaped.\nIf so be (which is seldom) that change of place will not effect this\nalteration, then other remedies are to be annexed, fair and foul means,\nas to persuade, promise, threaten, terrify, or to divert by some\ncontrary passion, rumour, tales, news, or some witty invention to alter\nhis affection, [5674]by some greater sorrow to drive out the less,\nsaith Gordonius, as that his house is on fire, his best friends dead,\nhis money stolen. [5675]That he is made some great governor, or hath\nsome honour, office, some inheritance is befallen him. He shall be a\nknight, a baron; or by some false accusation, as they do to such as\nhave the hiccup, to make them forget it. St. Hierome, lib. 2. epist.\n16. to Rusticus the monk, hath an instance of a young man of Greece,\nthat lived in a monastery in Egypt, [5676]that by no labour, no\ncontinence, no persuasion, could be diverted, but at last by this trick\nhe was delivered. The abbot sets one of his convent to quarrel with\nhim, and with some scandalous reproach or other to defame him before\ncompany, and then to come and complain first, the witnesses were\nlikewise suborned for the plaintiff. The young man wept, and when all\nwere against him, the abbot cunningly took his part, lest he should be\novercome with immoderate grief: but what need many words? by this\ninvention he was cured, and alienated from his pristine\nlove-thoughts\u2014Injuries, slanders, contempts, disgraces\u2014spretaeque\ninjuria formae, the insult of her slighted beauty, are very forcible\nmeans to withdraw men's affections, contumelia affecti amatores amare\ndesinunt, as [5677]Lucian saith, lovers reviled or neglected, contemned\nor misused, turn love to hate; [5678]redeam? Non si me obsecret, I'll\nnever love thee more. Egone illam, quae illum, quae me, quae non? So\nZephyrus hated Hyacinthus because he scorned him, and preferred his\nco-rival Apollo (Palephaetus fab. Nar.), he will not come again though\nhe be invited. Tell him but how he was scoffed at behind his back,\n('tis the counsel of Avicenna), that his love is false, and entertains\nanother, rejects him, cares not for him, or that she is a fool; a nasty\nquean, a slut, a vixen, a scold, a devil, or, which Italians commonly\ndo, that he or she hath some loathsome filthy disease, gout, stone,\nstrangury, falling sickness, and that they are hereditary, not to be\navoided, he is subject to a consumption, hath the pox, that he hath\nthree or four incurable tetters, issues; that she is bald, her breath\nstinks, she is mad by inheritance, and so are all the kindred, a\nhair-brain, with many other secret infirmities, which I will not so\nmuch as name, belonging to women. That he is a hermaphrodite, an\neunuch, imperfect, impotent, a spendthrift, a gamester, a fool, a gull,\na beggar, a whoremaster, far in debt, and not able to maintain her, a\ncommon drunkard, his mother was a witch, his father hanged, that he\nhath a wolf in his bosom, a sore leg, he is a leper, hath some\nincurable disease, that he will surely beat her, he cannot hold his\nwater, that he cries out or walks in the night, will stab his\nbedfellow, tell all his secrets in his sleep, and that nobody dare lie\nwith him, his house is haunted with spirits, with such fearful and\ntragical things, able to avert and terrify any man or woman living,\nGordonius, cap. 20. part. 2. hunc in modo consulit; Paretur aliqua\nvetula turpissima aspectu, cum turpi et vili habitu: et portet subtus\ngremium pannum menstrualem, et dicat quod amica sua sit ebriosa, et\nquod mingat in lecto, et quod est epileptica et impudicia; et quod in\ncorpore suo sunt excrescentiae enormes, cum faetore anhelitus, et aliae\nenormitates, quibus vetulae sunt edoctae: si nolit his persuaderi,\nsubito extrahat [5679]pannum menstrualem, coram facie portando,\nexclamando, talis est amica tua; et si ex his non demiserit, non est\nhomo, sed diabolus incarnatus. Idem fere, Avicenna, cap. 24, de cura\nElishi, lib. 3, Fen. 1. Tract. 4. Narrent res immundas vetulae, ex\nquibus abominationem incurrat, et res [5680]sordidas et, hoc assiduent.\nIdem Arculanus cap. 16. in 9. Rhasis, &c.\nWithal as they do discommend the old, for the better effecting a more\nspeedy alteration, they must commend another paramour, alteram\ninducere, set him or her to be wooed, or woo some other that shall be\nfairer, of better note, better fortune, birth, parentage, much to be\npreferred, [5681] Invenies alium si te hic fastidit Alexis, by this\nmeans, which Jason Pratensis wisheth, to turn the stream of affection\nanother way, Successore novo truditur omnis amor; or, as Valesius\nadviseth, by [5682]subdividing to diminish it, as a great river cut\ninto many channels runs low at last. [5683]Hortor et ut pariter binas\nhabeatis amicas, &c. If you suspect to be taken, be sure, saith the\npoet, to have two mistresses at once, or go from one to another: as he\nthat goes from a good fire in cold weather is both to depart from it,\nthough in the next room there be a better which will refresh him as\nmuch; there's as much difference of haec as hac ignis; or bring him to\nsome public shows, plays, meetings, where he may see variety, and he\nshall likely loathe his first choice: carry him but to the next town,\nyea peradventure to the next house, and as Paris lost Oenone's love by\nseeing Helen, and Cressida forsook Troilus by conversing with Diomede,\nhe will dislike his former mistress, and leave her quite behind him, as\n[5684]Theseus left Ariadne fast asleep in the island of Dia, to seek\nher fortune, that was erst his loving mistress. [5685]Nunc primum\nDorida vetus amator contempsi, as he said, Doris is but a dowdy to\nthis. As he that looks himself in a glass forgets his physiognomy\nforthwith, this flattering glass of love will be diminished by remove;\nafter a little absence it will be remitted, the next fair object will\nlikely alter it. A young man in [5686]Lucian was pitifully in love, he\ncame to the theatre by chance, and by seeing other fair objects there,\nmentis sanitatem recepit, was fully recovered, [5687] and went merrily\nhome, as if he had taken a dram of oblivion. [5688]A mouse (saith an\napologer) was brought up in a chest, there fed with fragments of bread\nand cheese, though there could be no better meat, till coming forth at\nlast, and feeding liberally of other variety of viands, loathed his\nformer life: moralise this fable by thyself. Plato, in. his seventh\nbook De Legibus, hath a pretty fiction of a city under ground, [5689]to\nwhich by little holes some small store of light came; the inhabitants\nthought there could not be a better place, and at their first coming\nabroad they might not endure the light, aegerrime solem intueri; but\nafter they were accustomed a little to it, [5690]they deplored their\nfellows' misery that lived under ground. A silly lover is in like\nstate, none so fair as his mistress at first, he cares for none but\nher; yet after a while, when he hath compared her with others, he\nabhors her name, sight, and memory. 'Tis generally true; for as he\nobserves, [5691]Priorem flammam novus ignis extrudit; et ea multorum\nnatura, ut praesentes maxime ament, one fire drives out another; and\nsuch is women's weakness, that they love commonly him that is present.\nAnd so do many men; as he confessed, he loved Amye, till he saw\nFlorial, and when he saw Cynthia, forgat them both: but fair Phillis\nwas incomparably beyond, them all, Cloris surpassed her, and yet when\nhe espied Amaryllis, she was his sole mistress; O divine Amaryllis:\nquam procera, cupressi ad instar, quam elegans, quam decens, &c. How\nlovely, how tall, how comely she was (saith Polemius) till he saw\nanother, and then she was the sole subject of his thoughts. In\nconclusion, her he loves best he saw last. [5692]Triton, the sea-god,\nfirst loved Leucothoe, till he came in presence of Milaene, she was the\ncommandress of his heart, till he saw Galatea: but (as [5693]she\ncomplains) he loved another eftsoons, another, and another. 'Tis a\nthing which, by Hierom's report, hath been usually practised.\n[5694]Heathen philosophers drive out one love with another, as they do\na peg, or pin with a pin. Which those seven Persian princes did to\nAhasuerus, that they might requite the desire of Queen Vashti with the\nlove of others. Pausanias in Eliacis saith, that therefore one Cupid\nwas painted to contend with another, and to take the garland from him,\nbecause one love drives out another, [5695]Alterius vires subtrahit\nalter amor; and Tully, 3. Nat. Deor. disputing with C. Cotta, makes\nmention of three several Cupids, all differing in office. Felix Plater,\nin the first book of his observations, boasts how he cured a widower in\nBasil, a patient of his, by this stratagem alone, that doted upon a\npoor servant his maid, when friends, children, no persuasion could\nserve to alienate his mind: they motioned him to another honest man's\ndaughter in the town, whom he loved, and lived with long after,\nabhorring the very name and sight of the first. After the death of\nLucretia, [5696]Euryalus would admit of no comfort, till the Emperor\nSigismund married him to a noble lady of his court, and so in short\nspace he was freed.\n\nSUBSECT. III.\u2014_By counsel and persuasion, foulness of the fact, men's,\nwomen's faults, miseries of marriage, events of lust, &c._\n\nAs there be divers causes of this burning lust, or heroical love, so\nthere be many good remedies to ease and help; amongst which, good\ncounsel and persuasion, which I should have handled in the first place,\nare of great moment, and not to be omitted. Many are of opinion, that\nin this blind headstrong passion counsel can do no good.\n[5697]Quae enim res in se neque consilium neque modum\nHabet, ullo eam consilio regere non potes.\n\nWhich thing hath neither judgment, or an end,\nHow should advice or counsel it amend?\n\n[5698]Quis enim modus adsit amori? But, without question, good counsel\nand advice must needs be of great force, especially if it shall proceed\nfrom a wise, fatherly, reverent, discreet person, a man of authority,\nwhom the parties do respect, stand in awe of, or from a judicious\nfriend, of itself alone it is able to divert and suffice. Gordonius,\nthe physician, attributes so much to it, that he would have it by all\nmeans used in the first place. Amoveatur ab illa, consilio viri quem\ntimet, ostendendo pericula saeculi, judicium inferni, gaudia Paradisi.\nHe would have some discreet men to dissuade them, after the fury of\npassion is a little spent, or by absence allayed; for it is as\nintempestive at first, to give counsel, as to comfort parents when\ntheir children are in that instant departed; to no purpose to prescribe\nnarcotics, cordials, nectarines, potions, Homer's nepenthes, or Helen's\nbowl, &c. Non cessabit pectus tundere, she will lament and howl for a\nseason: let passion have his course awhile, and then he may proceed, by\nforeshowing the miserable events and dangers which will surely happen,\nthe pains of hell, joys of Paradise, and the like, which by their\npreposterous courses they shall forfeit or incur; and 'tis a fit\nmethod, a very good means; for what [5699]Seneca said of vice, I say of\nlove, Sine magistro discitur, vix sine magistro deseritur, 'tis learned\nof itself, but [5700]hardly left without a tutor. 'Tis not amiss\ntherefore to have some such overseer, to expostulate and show them such\nabsurdities, inconveniences, imperfections, discontents, as usually\nfollow; which their blindness, fury, madness, cannot apply unto\nthemselves, or will not apprehend through weakness; and good for them\nto disclose themselves, to give ear to friendly admonitions. Tell me,\nsweetheart (saith Tryphena to a lovesick Charmides in [5701]Lucian),\nwhat is it that troubles thee? peradventure I can ease thy mind, and\nfurther thee in thy suit; and so, without question, she might, and so\nmayst thou, if the patient be capable of good counsel, and will hear at\nleast what may be said.\nIf he love at all, she is either an honest woman or a whore. If\ndishonest, let him read or inculcate to him that 5. of Solomon's\nProverbs, Ecclus. 26. Ambros. lib. 1. cap. 4. in his book of Abel and\nCain, Philo Judeus de mercede mer. Platina's dial. in Amores,\nEspencaeus, and those three books of Pet. Haedus de contem. amoribus,\nAeneas Sylvius' tart Epistle, which he wrote to his friend Nicholas of\nWarthurge, which he calls medelam illiciti amoris &c. [5702]For what's\na whore, as he saith, but a poller of youth, a [5703]ruin of men, a\ndestruction, a devourer of patrimonies, a downfall of honour, fodder\nfor the devil, the gate of death, and supplement of hell? [5704]Talis\namor est laqueus animae, &c., a bitter honey, sweet poison, delicate\ndestruction, a voluntary mischief, commixtum coenum, sterquilinium. And\nas [5705]Pet. Aretine's Lucretia, a notable quean, confesseth:\nGluttony, anger, envy, pride, sacrilege, theft, slaughter, were all\nborn that day that a whore began her profession; for, as she follows\nit, her pride is greater than a rich churl's, she is more envious than\nthe pox, as malicious as melancholy, as covetous as hell. If from the\nbeginning of the world any were mala, pejor, pessima, bad in the\nsuperlative degree, 'tis a whore; how many have I undone, caused to be\nwounded, slain! O Antonia, thou seest [5706]what I am without, but\nwithin, God knows, a puddle of iniquity, a sink of sin, a pocky quean.\nLet him now that so dotes meditate on this; let him see the event and\nsuccess of others, Samson, Hercules, Holofernes, &c. Those infinite\nmischiefs attend it: if she be another man's wife he loves, 'tis\nabominable in the sight of God and men; adultery is expressly forbidden\nin God's commandment, a mortal sin, able to endanger his soul: if he be\nsuch a one that fears God, or have any religion, he will eschew it, and\nabhor the loathsomeness of his own fact. If he love an honest maid,\n'tis to abuse or marry her; if to abuse, 'tis fornication, a foul fact\n(though some make light of it), and almost equal to adultery itself. If\nto marry, let him seriously consider what he takes in hand, look before\nye leap, as the proverb is, or settle his affections, and examine first\nthe party, and condition of his estate and hers, whether it be a fit\nmatch, for fortunes, years, parentage, and such other circumstances, an\nsit sitae Veneris. Whether it be likely to proceed: if not, let him\nwisely stave himself off at the first, curb in his inordinate passion,\nand moderate his desire, by thinking of some other subject, divert his\ncogitations. Or if it be not for his good, as Aeneas, forewarned by\nMercury in a dream, left Dido's love, and in all haste got him to sea,\n[5707]Mnestea, Surgestumque vocat fortemque Cloanthem,\nClassem aptent taciti jubet\u2014\u2014\u2014\n\nand although she did oppose with vows, tears, prayers, and imprecation.\n[5708]\u2014\u2014\u2014nullis ille movetur\nFletibus, aut illas voces tractabilis audit;\n\nLet thy Mercury-reason rule thee against all allurements, seeming\ndelights, pleasing inward or outward provocations. Thou mayst do this\nif thou wilt, pater non deperit filiam, nec frater sororem, a father\ndotes not on his own daughter, a brother on a sister; and why? because\nit is unnatural, unlawful, unfit. If he be sickly, soft, deformed, let\nhim think of his deformities, vices, infirmities; if in debt, let him\nruminate how to pay his debts: if he be in any danger, let him seek to\navoid it: if he have any lawsuit, or other business, he may do well to\nlet his love-matters alone and follow it, labour in his vocation\nwhatever it is. But if he cannot so ease himself, yet let him wisely\npremeditate of both their estates; if they be unequal in years, she\nyoung and he old, what an unfit match must it needs be, an uneven yoke,\nhow absurd and indecent a thing is it! as Lycinus in [5709]Lucian told\nTimolaus, for an old bald crook-nosed knave to marry a young wench; how\nodious a thing it is to see an old lecher! What should a bald fellow do\nwith a comb, a dumb doter with a pipe, a blind man with a\nlooking-glass, and thou with such a wife? How absurd it is for a young\nman to marry an old wife for a piece of good. But put case she be equal\nin years, birth, fortunes, and other qualities correspondent, he doth\ndesire to be coupled in marriage, which is an honourable estate, but\nfor what respects? Her beauty belike, and comeliness of person, that is\ncommonly the main object, she is a most absolute form, in his eye at\nleast, Cui formam Paphia, et Charites tribuere decoram; but do other\nmen affirm as much? or is it an error in his judgment.\n[5710]Fallunt nos oculi vagique sensus,\nOppressa ratione mentiuntur,\n\nour eyes and other senses will commonly deceive us; it may be, to thee\nthyself upon a more serious examination, or after a little absence, she\nis not so fair as she seems. Quaedam videntur et non sunt; compare her\nto another standing by, 'tis a touchstone to try, confer hand to hand,\nbody to body, face to face, eye to eye, nose to nose, neck to neck,\n&c., examine every part by itself, then altogether, in all postures,\nseveral sites, and tell me how thou likest her. It may be not she, that\nis so fair, but her coats, or put another in her clothes, and she will\nseem all out as fair; as the [5711]poet then prescribes, separate her\nfrom her clothes: suppose thou saw her in a base beggar's weed, or else\ndressed in some old hirsute attires out of fashion, foul linen, coarse\nraiment, besmeared with soot, colly, perfumed with opoponax, sagapenum,\nasafoetida, or some such filthy gums, dirty, about some indecent action\nor other; or in such a case as [5712]Brassivola, the physician, found\nMalatasta, his patient, after a potion of hellebore, which he had\nprescribed: Manibus in terram depositis, et ano versus caelum elevato\n(ac si videretur Socraticus ille Aristophanes, qui Geometricas figuras\nin terram scribens, tubera colligere videbatur) atram bilem in album\nparietem injiciebat, adeoque totam cameram, et se deturpabat, ut, &c.,\nall to bewrayed, or worse; if thou saw'st her (I say) would thou affect\nher as thou dost? Suppose thou beheldest her in a [5713] frosty\nmorning, in cold weather, in some passion or perturbation of mind,\nweeping, chafing, &c., rivelled and ill-favoured to behold. She many\ntimes that in a composed look seems so amiable and delicious, tam\nscitula, forma, if she do but laugh or smile, makes an ugly\nsparrow-mouthed face, and shows a pair of uneven, loathsome, rotten,\nfoul teeth: she hath a black skin, gouty legs, a deformed crooked\ncarcass under a fine coat. It may be for all her costly tires she is\nbald, and though she seem so fair by dark, by candlelight, or afar off\nat such a distance, as Callicratides observed in [5714]Lucian, If thou\nshould see her near, or in a morning, she would appear more ugly than a\nbeast; [5715]si diligenter consideres, quid per os et nares et caeteros\ncorporis meatus egreditur, vilius sterquilinium nunquam vidisti. Follow\nmy counsel, see her undressed, see her, if it be possible, out of her\nattires, furtivis nudatam coloribus, it may be she is like Aesop's jay,\nor [5716]Pliny's cantharides, she will be loathsome, ridiculous, thou\nwilt not endure her sight: or suppose thou saw'st her, pale, in a\nconsumption, on her death-bed, skin and bones, or now dead, Cujus erat\ngratissimus amplexus (whose embrace was so agreeable) as Barnard saith,\nerit horribilis aspectus; Non redolet, sed olet, quae, redolere solet,\nAs a posy she smells sweet, is most fresh and fair one day, but dried\nup, withered, and stinks another. Beautiful Nireus, by that Homer so\nmuch admired, once dead, is more deformed than Thersites, and Solomon\ndeceased as ugly as Marcolphus: thy lovely mistress that was erst\n[5717]Charis charior ocellis, dearer to thee than thine eyes, once sick\nor departed, is Vili vilior aestimata coeno, worse than any dirt or\ndunghill. Her embraces were not so acceptable, as now her looks be\nterrible: thou hadst better behold a Gorgon's head, than Helen's\ncarcass.\nSome are of opinion, that to see a woman naked is able of itself to\nalter his affection; and it is worthy of consideration, saith\n[5718]Montaigne the Frenchman in his Essays, that the skilfulest\nmasters of amorous dalliance, appoint for a remedy of venerous\npassions, a full survey of the body; which the poet insinuates,\n[5719]Ille quod obscaenas in aperto corpore partes\nViderat, in cursu qui fuit, haesit amor.\n\nThe love stood still, that run in full career,\nWhen once it saw those parts should not appear.\n\nIt is reported of Seleucus, king of Syria, that seeing his wife\nStratonice's bald pate, as she was undressing her by chance, he could\nnever affect her after. Remundus Lullius, the physician, spying an\nulcer or cancer in his mistress' breast, whom he so dearly loved, from\nthat day following abhorred the looks of her. Philip the French king,\nas Neubrigensis, lib. 4. cap. 24. relates it, married the king of\nDenmark's daughter, [5720]and after he had used her as a wife one\nnight, because her breath stunk, they say, or for some other secret\nfault, sent her back again to her father. Peter Mattheus, in the life\nof Lewis the Eleventh, finds fault with our English [5721]chronicles,\nfor writing how Margaret the king of Scots' daughter, and wife to Louis\nthe Eleventh, French king, was ob graveolentiam oris, rejected by her\nhusband. Many such matches are made for by-respects, or some seemly\ncomeliness, which after honeymoon's past, turn to bitterness: for\nburning lust is but a flash, a gunpowder passion; and hatred oft\nfollows in the highest degree, dislike and contempt.\n[5722]\u2014\u2014\u2014Cum se cutis arida laxat,\nFiunt obscuri dentes\u2014\u2014\u2014\n\nwhen they wax old, and ill-favoured, they may commonly no longer abide\nthem,\u2014Jam gravis es nobis, Be gone, they grow stale, fulsome,\nloathsome, odious, thou art a beastly filthy quean,\u2014[5723]faciem Phoebe\ncacantis habes, thou art Saturni podex, withered and dry, insipida et\nvetula,\u2014[5724]Te quia rugae turpant, et capitis nives, (I say) be gone,\n[5725]portae patent, proficiscere.\nYea, but you will infer, your mistress is complete, of a most absolute\nform in all men's opinions, no exceptions can be taken at her, nothing\nmay be added to her person, nothing detracted, she is the mirror of\nwomen for her beauty, comeliness and pleasant grace, inimitable, merae\ndeliciae, meri lepores, she is Myrothetium Veneris, Gratiarum pixis, a\nmere magazine of natural perfections, she hath all the Veneres and\nGraces,\u2014mille faces et mille figuras, in each part absolute and\ncomplete, [5726]Laeta genas laeta os roseum, vaga lumina laeta: to be\nadmired for her person, a most incomparable, unmatchable piece, aurea\nproles, ad simulachrum alicujus numinis composita, a Phoenix, vernantis\naetatulae Venerilla, a nymph, a fairy, [5727]like Venus herself when\nshe was a maid, nulli secunda, a mere quintessence, flores spirans et\namaracum, foeminae prodigium: put case she be, how long will she\ncontinue? [5728]Florem decoris singuli carpunt dies: Every day detracts\nfrom her person, and this beauty is bonum fragile, a mere flash, a\nVenice glass, quickly broken,\n[5729]Anceps forma bonum mortalibus,\n\u2014\u2014\u2014exigui donum breve temporis,\n\nit will not last. As that fair flower [5730]Adonis, which we call an\nanemone, flourisheth but one month, this gracious all-commanding beauty\nfades in an instant. It is a jewel soon lost, the painter's goddess,\nfulsa veritas, a mere picture. Favour is deceitful, and beauty is\nvanity, Prov. xxxi. 30.\n[5731]Vitrea gemmula, fluxaque bullula, candida forma est,\nNix, rosa, fumus, ventus et aura, nihil.\n\nA brittle gem, bubble, is beauty pale,\nA rose, dew, snow, smoke, wind, air, nought at all.\n\nIf she be fair, as the saying is, she is commonly a fool: if proud,\nscornful, sequiturque superbia formam, or dishonest, rara est concordia\nformae, atque pudicitiae, can she be fair and honest too? [5732]\nAristo, the son of Agasicles, married a Spartan lass, the fairest lady\nin all Greece next to Helen, but for her conditions the most abominable\nand beastly creature of the world. So that I would wish thee to\nrespect, with [5733]Seneca, not her person but qualities. Will you say\nthat's a good blade which hath a gilded scabbard, embroidered with gold\nand jewels? No, but that which hath a good edge and point, well\ntempered metal, able to resist. This beauty is of the body alone, and\nwhat is that, but as [5734] Gregory Nazianzen telleth us, a mock of\ntime and sickness? or as Boethius, [5735]as mutable as a flower, and\n'tis not nature so makes us, but most part the infirmity of the\nbeholder. For ask another, he sees no such matter: Dic mihi per gratias\nquails tibi videtur, I pray thee tell me how thou likest my sweetheart,\nas she asked her sister in Aristenaetus, [5736]whom I so much admire,\nmethinks he is the sweetest gentleman, the properest man that ever I\nsaw: but I am in love, I confess (nec pudet fateri) and cannot\ntherefore well judge. But be she fair indeed, golden-haired, as\nAnacreon his Bathillus, (to examine particulars) she have\n[5737]Flammeolos oculos, collaque lacteola, a pure sanguine complexion,\nlittle mouth, coral lips, white teeth, soft and plump neck, body,\nhands, feet, all fair and lovely to behold, composed of all graces,\nelegances, an absolute piece,\n[5738]Lumina sint Melitae Junonia, dextra Minervae,\nMamillae Veneris, sura maris dominae, &c.\n\nLet [5739]her head be from Prague, paps out of Austria, belly from\nFrance, back from Brabant, hands out of England, feet from Rhine,\nbuttocks from Switzerland, let her have the Spanish gait, the Venetian\ntire, Italian compliment and endowments:\n[5740]Candida sideriis ardescant lumina flammis,\nSudent colla rosas, et cedat crinibus aurum,\nMellea purpurem depromant ora ruborem;\nFulgeat, ac Venerem coelesti corpore vincat,\nForma dearum omnis, &c.\n\nLet her be such a one throughout, as Lucian deciphers in his Imagines,\nas Euphranor of old painted Venus, Aristaenetus describes Lais, another\nHelena, Chariclea, Leucippe, Lucretia, Pandora; let her have a box of\nbeauty to repair herself still, such a one as Venus gave Phaon, when he\ncarried her over the ford; let her use all helps art and nature can\nyield; be like her, and her, and whom thou wilt, or all these in one; a\nlittle sickness, a fever, small-pox, wound, scar, loss of an eye, or\nlimb, a violent passion, a distemperature of heat or cold, mars all in\nan instant, disfigures all; child-bearing, old age, that tyrant time\nwill turn Venus to Erinnys; raging time, care, rivels her upon a\nsudden; after she hath been married a small while, and the black ox\nhath trodden on her toe, she will be so much altered, and wax out of\nfavour, thou wilt not know her. One grows to fat, another too lean,\n&c., modest Matilda, pretty pleasing Peg, sweet-singing Susan, mincing\nmerry Moll, dainty dancing Doll, neat Nancy, jolly Joan, nimble Nell,\nkissing Kate, bouncing Bess, with black eyes, fair Phyllis, with fine\nwhite hands, fiddling Frank, tall Tib, slender Sib, &c., will quickly\nlose their grace, grow fulsome, stale, sad, heavy, dull, sour, and all\nat last out of fashion. Ubi jam vultus argutia, suavis suavitatio,\nblandus, risus, &c. Those fair sparkling eyes will look dull, her soft\ncoral lips will be pale, dry, cold, rough, and blue, her skin rugged,\nthat soft and tender superficies will be hard and harsh, her whole\ncomplexion change in a moment, and as [5741]Matilda writ to King John.\nI am not now as when thou saw'st me last,\nThat favour soon is vanished and past;\nThat rosy blush lapt in a lily vale,\nNow is with morphew overgrown and pale.\n\n'Tis so in the rest, their beauty fades as a tree in winter, which\nDejanira hath elegantly expressed in the poet,\n[5742]Deforme solis aspicis truncis nemus?\nSic nostra longum forma percurrens iter,\nDeperdit aliquid semper, et fulget minus,\nMalisque minus est quiquid in nobis fuit,\nOlim petitum cecidit, et partu labat,\nMaturque multum rapuit ex illa mihi,\nAetas citato senior eripuit gradu.\n\nAnd as a tree that in the green wood grows,\nWith fruit and leaves, and in the summer blows,\nIn winter like a stock deformed shows:\nOur beauty takes his race and journey goes,\nAnd doth decrease, and lose, and come to nought,\nAdmir'd of old, to this by child-birth brought:\nAnd mother hath bereft me of my grace,\nAnd crooked old age coining on apace.\n\nTo conclude with Chrysostom, [5743]When thou seest a fair and beautiful\nperson, a brave Bonaroba, a bella donna, quae salivam moveat, lepidam\npuellam et quam tu facile ames, a comely woman, having bright eyes, a\nmerry countenance, a shining lustre in her look, a pleasant grace,\nwringing thy soul, and increasing thy concupiscence; bethink with\nthyself that it is but earth thou lovest, a mere excrement, which so\nvexeth thee, which thou so admirest, and thy raging soul will be at\nrest. Take her skin from her face, and thou shalt see all loathsomeness\nunder it, that beauty is a superficial skin and bones, nerves, sinews:\nsuppose her sick, now rivelled, hoary-headed, hollow-cheeked, old;\nwithin she is full of filthy phlegm, stinking, putrid, excremental\nstuff: snot and snivel in her nostrils, spittle in her mouth, water in\nher eyes, what filth in her brains, &c. Or take her at best, and look\nnarrowly upon her in the light, stand near her, nearer yet, thou shalt\nperceive almost as much, and love less, as [5744] Cardan well writes,\nminus amant qui acute vident, though Scaliger deride him for it: if he\nsee her near, or look exactly at such a posture, whosoever he is,\naccording to the true rules of symmetry and proportion, those I mean of\nAlbertus Durer, Lomatius and Tasnier, examine him of her. If he be\nelegans formarum spectator he shall find many faults in physiognomy,\nand ill colour: if form, one side of the face likely bigger than the\nother, or crooked nose, bad eyes, prominent veins, concavities about\nthe eyes, wrinkles, pimples, red streaks, freckles, hairs, warts,\nneves, inequalities, roughness, scabredity, paleness, yellowness, and\nas many colours as are in a turkeycock's neck, many indecorums in their\nother parts; est quod desideres, est quod amputes, one leers, another\nfrowns, a third gapes, squints, &c. And 'tis true that he saith,\n[5745]Diligenter consideranti raro facies absoluta, et quae vitio\ncaret, seldom shall you find an absolute face without fault, as I have\noften observed; not in the face alone is this defect or disproportion\nto be found; but in all the other parts, of body and mind; she is fair,\nindeed, but foolish; pretty, comely, and decent, of a majestical\npresence, but peradventure, imperious, dishonest, acerba, iniqua,\nself-willed: she is rich, but deformed; hath a sweet face, but bad\ncarriage, no bringing up, a rude and wanton flirt; a neat body she\nhath, but it is a nasty quean otherwise, a very slut, of a bad kind. As\nflowers in a garden have colour some, but no smell, others have a\nfragrant smell, but are unseemly to the eye; one is unsavoury to the\ntaste as rue, as bitter as wormwood, and yet a most medicinal cordial\nflower, most acceptable to the stomach; so are men and women; one is\nwell qualified, but of ill proportion, poor and base: a good eye she\nhath, but a bad hand and foot, foeda pedes et foeda manus, a fine leg,\nbad teeth, a vast body, &c. Examine all parts of body and mind, I\nadvise thee to inquire of all. See her angry, merry, laugh, weep, hot,\ncold, sick, sullen, dressed, undressed, in all attires, sites,\ngestures, passions, eat her meals, &c., and in some of these you will\nsurely dislike. Yea, not her only let him observe, but her parents how\nthey carry themselves: for what deformities, defects, encumbrances of\nbody or mind be in them at such an age, they will likely be subject to,\nbe molested in like manner, they will patrizare or matrizare. And\nwithal let him take notice of her companions, in convictu (as Quiverra\nprescribes), et quibuscum conversetur, whom she converseth with.\nNoscitur ex comite, qui non cognoscitur ex se. [5746]According to\nThucydides, she is commonly the best, de quo minimus foras habetur\nsermo, that is least talked of abroad. For if she be a noted reveller,\na gadder, a singer, a pranker or dancer, than take heed of her. For\nwhat saith Theocritus?\n[5747]At vos festivae ne ne saltate puellae,\nEn malus hireus adest in vos saltare paratus.\n\nYoung men will do it when they come to it. Fauns and satyrs will\ncertainly play reaks, when they come in such wanton Baccho's or\nElenora's presence. Now when they shall perceive any such obliquity,\nindecency, disproportion, deformity, bad conditions, &c., let them\nstill ruminate on that, and as [5748]Haedus adviseth out of Ovid, earum\nmendas notent, note their faults, vices, errors, and think of their\nimperfections; 'tis the next way to divert and mitigate love's furious\nheadstrong passions; as a peacock's feet, and filthy comb, they say,\nmake him forget his fine feathers, and pride of his tail; she is\nlovely, fair, well-favoured, well qualified, courteous and kind, but if\nshe be not so to me, what care I how kind she be? I say with\n[5749]Philostratus, formosa aliis, mihi superba, she is a tyrant to me,\nand so let her go. Besides these outward neves or open faults, errors,\nthere be many inward infirmities, secret, some private (which I will\nomit), and some more common to the sex, sullen fits, evil qualities,\nfilthy diseases, in this case fit to be considered; consideratio\nfoeditatis mulierum, menstruae imprimis, quam immundae sunt, quam\nSavanarola proponit regula septima penitus observandam; et Platina\ndial. amoris fuse perstringit. Lodovicus Bonacsialus, mulieb. lib. 2.\ncap. 2. Pet. Haedus, Albertus, et infiniti fere medici. [5750]A lover,\nin Calcagninus's Apologies, wished with all his heart he were his\nmistress's ring, to hear, embrace, see, and do I know not what: O thou\nfool, quoth the ring, if thou wer'st in my room, thou shouldst hear,\nobserve, and see pudenda et poenitenda, that which would make thee\nloathe and hate her, yea, peradventure, all women for her sake.\nI will say nothing of the vices of their minds, their pride, envy,\ninconstancy, weakness, malice, selfwill, lightness, insatiable lust,\njealousy, Ecclus. v. 14. No malice to a woman's, no bitterness like to\nhers, Eccles. vii. 21. and as the same author urgeth, Prov. xxxi. 10.\nWho shall find a virtuous woman? He makes a question of it. Neque jus\nneque bonum, neque aequum sciunt, melius pejus, prosit, obsit, nihil\nvident, nisi quod libido suggerit. They know neither good nor bad, be\nit better or worse (as the comical poet hath it), beneficial or\nhurtful, they will do what they list.\n[5751]Insidiae humani generis, querimonia vitae,\nExuviae noctis, durissima cura diei,\nPoena virum, nex et juvenum, &c.\u2014\u2014\u2014\n\nAnd to that purpose were they first made, as Jupiter insinuates in the\n[5752]poet;\nThe fire that bold Prometheus stole from me,\nWith plagues call'd women shall revenged be,\nOn whose alluring and enticing face,\nPoor mortals doting shall their death embrace.\n\nIn fine, as Diogenes concludes in Nevisanus, Nulla est faemina quae non\nhabeat quid: they have all their faults.\n[5753]Every each of them hath some vices,\nIf one be full of villainy,\nAnother hath a liquorish eye,\nIf one be full of wantonness,\nAnother is a chideress.\n\nWhen Leander was drowned, the inhabitants of Sestos consecrated Hero's\nlantern to Anteros, Anteroti sacrum, [5754]and he that had good success\nin his love should light the candle: but never any man was found to\nlight it; which I can refer to nought, but the inconstancy and\nlightness of women.\n[5755]For in a thousand, good there is not one;\nAll be so proud, unthankful, and unkind,\nWith flinty hearts, careless of other's moan.\nIn their own lusts carried most headlong blind,\nBut more herein to speak I am forbidden;\nSometimes for speaking truth one may be chidden.\n\nI am not willing, you see, to prosecute the cause against them, and\ntherefore take heed you mistake me not, [5756]matronam nullam ego\ntango, I honour the sex, with all good men, and as I ought to do,\nrather than displease them, I will voluntarily take the oath which\nMercurius Britannicus took, Viragin. descript. tib. 2. fol. 95. Me\nnihil unquam mali nobilissimo sexui, vel verbo, vel facto machinaturum,\n&c., let Simonides, Mantuan, Platina, Pet. Aretine, and such\nwomen-haters bare the blame, if aught be said amiss; I have not writ a\ntenth of that which might be urged out of them and others; [5757]non\npossunt invectivae omnes, et satirae in foeminas scriptae, uno volumine\ncomprehendi. And that which I have said (to speak truth) no more\nconcerns them than men, though women be more frequently named in this\ntract; (to apologise once for all) I am neither partial against them,\nor therefore bitter; what is said of the one, mutato nomine, may most\npart be understood of the other. My words are like Passus' picture in\n[5758]Lucian, of whom, when a good fellow had bespoke a horse to be\npainted with his heels upwards, tumbling on his back, he made him\npassant: now when the fellow came for his piece, he was very angry, and\nsaid, it was quite opposite to his mind; but Passus instantly turned\nthe picture upside down, showed him the horse at that site which he\nrequested, and so gave him satisfaction. If any man take exception at\nmy words, let him alter the name, read him for her, and 'tis all one in\neffect.\nBut to my purpose: If women in general be so bad (and men worse than\nthey) what a hazard is it to marry? where shall a man find a good wife,\nor a woman a good husband? A woman a man may eschew, but not a wife:\nwedding is undoing (some say) marrying marring, wooing woeing: [5759]a\nwife is a fever hectic, as Scaliger calls her, and not be cured but by\ndeath, as out of Menander, Athenaeus adds,\nIn pelaprus te jacis negotiorum,\u2014\nNon Libyum, non Aegeum, ubi ex triginta non pereunt\nTria navigia: duceus uxorem servatur prorsus nemo.\n\nThou wadest into a sea itself of woes;\nIn Libya and Aegean each man knows\nOf thirty not three ships are cast away,\nBut on this rock not one escapes, I say.\n\nThe worldly cares, miseries, discontents, that accompany marriage, I\npray you learn of them that have experience, for I have none; [5760]\n\u03c0\u03b1\u03af\u03b4\u03b1\u03c2 \u1f10\u03b3\u1f78 \u03bb\u03cc\u03b3\u03bf\u03c5\u03c2 \u1f10\u03b3\u03b5\u03bd\u03c3\u03ac\u03bc\u03b7\u03bd, libri mentis liberi. For my part I'll\ndissemble with him,\n[5761]Este procul nymphae, fallax genus este puellae,\nVita jugata meo non facit ingenio: me juvat, &c.\n\nmany married men exclaim at the miseries of it, and rail at wives\ndownright; I never tried, but as I hear some of them say, [5762]Mare\nhaud mare, vos mare acerrimum, an Irish Sea is not so turbulent and\nraging as a litigious wife.\n[5763]Scylla et Charybdis Sicula contorquens freta,\nMinus est timenda, nulla non melior fera est.\n\nScylla and Charybdis are less dangerous,\nThere is no beast that is so noxious.\n\nWhich made the devil belike, as most interpreters hold, when he had\ntaken away Job's goods, corporis et fortunae bona, health, children,\nfriends, to persecute him the more, leave his wicked wife, as Pineda\nproves out of Tertullian, Cyprian, Austin, Chrysostom, Prosper,\nGaudentius, &c. ut novum calamitatis inde genus viro existeret, to vex\nand gall him worse quam totus infernus than all the fiends in hell, as\nknowing the conditions of a bad woman. Jupiter non tribuit homini\npestilentius malum, saith Simonides: better dwell with a dragon or a\nlion, than keep house with a wicked wife, Ecclus. xxv. 18. better dwell\nin a wilderness, Prov. xxi. 19. no wickedness like to her, Ecclus. xxv.\n22. She makes a sorry heart, an heavy countenance, a wounded mind, weak\nhands, and feeble knees, vers. 25. A woman and death are two the\nbitterest things in the world: uxor mihi ducenda est hodie, id mihi\nvisus est dicere, abi domum et suspende te. Ter. And. 1. 5. And yet for\nall this we bachelors desire to be married; with that vestal virgin, we\nlong for it, [5764]Felices nuptae! moriar, nisi nubere dulce est. 'Tis\nthe sweetest thing in the world, I would I had a wife saith he,\nFor fain would I leave a single life,\nIf I could get me a good wife.\n\nHeigh-ho for a husband, cries she, a bad husband, nay, the worst that\never was is better than none: O blissful marriage, O most welcome\nmarriage, and happy are they that are so coupled: we do earnestly seek\nit, and are never well till we have effected it. But with what fate?\nlike those birds in the [5765]Emblem, that fed about a cage, so long as\nthey could fly away at their pleasure liked well of it; but when they\nwere taken and might not get loose, though they had the same meat,\npined away for sullenness, and would not eat. So we commend marriage,\n\u2014\u2014\u2014donec miselli liberi\nAspichmis dominam; sed postquam heu janua clausa est,\nFel intus est quod mel fuit:\n\nSo long as we are wooers, may kiss and coll at our pleasure, nothing is\nso sweet, we are in heaven as we think; but when we are once tied, and\nhave lost our liberty, marriage is an hell, give me my yellow hose\nagain: a mouse in a trap lives as merrily, we are in a purgatory some\nof us, if not hell itself. Dulce bellum inexpertis, as the proverb is,\n'tis fine talking of war, and marriage sweet in contemplation, till it\nbe tried: and then as wars are most dangerous, irksome, every minute at\ndeath's door, so is, &c. When those wild Irish peers, saith\n[5766]Stanihurst, were feasted by king Henry the Second, (at what time\nhe kept his Christmas at Dublin) and had tasted of his prince-like\ncheer, generous wines, dainty fare, had seen his [5767]massy plate of\nsilver, gold, enamelled, beset with jewels, golden candlesticks, goodly\nrich hangings, brave furniture, heard his trumpets sound, fifes, drums,\nand his exquisite music in all kinds: when they had observed his\nmajestical presence as he sat in purple robes, crowned, with his\nsceptre, &c., in his royal seat, the poor men were so amazed,\nenamoured, and taken with the object, that they were pertaesi domestici\net pristini tyrotarchi, as weary and ashamed of their own sordidity and\nmanner of life. They would all be English forthwith; who but English!\nbut when they had now submitted themselves, and lost their former\nliberty, they began to rebel some of them, others repent of what they\nhad done, when it was too late. 'Tis so with us bachelors, when we see\nand behold those sweet faces, those gaudy shows that women make,\nobserve their pleasant gestures and graces, give ear to their siren\ntunes, see them dance, &c., we think their conditions are as fine as\ntheir faces, we are taken, with dumb signs, in amplexum ruimus, we\nrave, we burn, and would fain be married. But when we feel the\nmiseries, cares, woes, that accompany it, we make our moan many of us,\ncry out at length and cannot be released. If this be true now, as some\nout of experience will inform us, farewell wiving for my part, and as\nthe comical poet merrily saith,\n[5768]Perdatur ille pessime qui foeminam\nDuxit secundus, nam nihil primo imprecor!\nIgnarus ut puto mali primus fuit.\n\n[5769]Foul fall him that brought the second match to pass,\nThe first I wish no harm, poor man alas!\nHe knew not what he did, nor what it was.\n\nWhat shall I say to him that marries again and again, [5770]Stulta\nmaritali qui porrigit ora capistro, I pity him not, for the first time\nhe must do as he may, bear it out sometimes by the head and shoulders,\nand let his next neighbour ride, or else run away, or as that\nSyracusian in a tempest, when all ponderous things were to be\nexonerated out of the ship, quia maximum pondus erat, fling his wife\ninto the sea. But this I confess is comically spoken, [5771]and so I\npray you take it. In sober sadness, [5772]marriage is a bondage, a\nthraldom, a yoke, a hindrance to all good enterprises, (he hath married\na wife and cannot come) a stop to all preferments, a rock on which many\nare saved, many impinge and are cast away: not that the thing is evil\nin itself or troublesome, but full of all contentment and happiness,\none of the three things which please God, [5773] when a man and his\nwife agree together, an honourable and happy estate, who knows it not?\nIf they be sober, wise, honest, as the poet infers,\n[5774]Si commodos nanciscantur amores,\nNullum iis abest voluptatis genus.\n\nIf fitly match'd be man and wife,\nNo pleasure's wanting to their life.\n\nBut to undiscreet sensual persons, that as brutes are wholly led by\nsense, it is a feral plague, many times a hell itself, and can give\nlittle or no content, being that they are often so irregular and\nprodigious in their lusts, so diverse in their affections. Uxor nomen\ndignitatis, non voluptatis, as [5775]he said, a wife is a name of\nhonour, not of pleasure: she is fit to bear the office, govern a\nfamily, to bring up children, sit at a board's end and carve, as some\ncarnal men think and say; they had rather go to the stews, or have now\nand then a snatch as they can come by it, borrow of their neighbours,\nthan have wives of their own; except they may, as some princes and\ngreat men do, keep as many courtesans as they will themselves, fly out\nimpune, [5776]Permolere uxores alienas, that polygamy of Turks, Lex\nJulia, with Caesar once enforced in Rome, (though Levinus Torrentius\nand others suspect it) uti uxores quot et quas vellent liceret, that\nevery great man might marry, and keep as many wives as he would, or\nIrish divorcement were in use: but as it is, 'tis hard and gives not\nthat satisfaction to these carnal men, beastly men as too many are:\n[5777]What still the same, to be tied [5778]to one, be she never so\nfair, never so virtuous, is a thing they may not endure, to love one\nlong. Say thy pleasure, and counterfeit as thou wilt, as [5779]Parmeno\ntold Thais, Neque tu uno eris contenta, one man will never please thee;\nnor one woman many men. But as [5780]Pan replied to his father Mercury,\nwhen he asked whether he was married, Nequaquam pater, amator enim sum\n&c. No, father, no, I am a lover still, and cannot be contented with\none woman. Pythias, Echo, Menades, and I know not how many besides,\nwere his mistresses, he might not abide marriage. Varietas delectat,\n'tis loathsome and tedious, what one still? which the satirist said of\nIberina, is verified in most,\n[5781]Unus Iberinae vir sufficit? ocyus illud\nExtorquebis ut haec oculo contenta sit uno.\n\n'Tis not one man will serve her by her will,\nAs soon she'll have one eye as one man still.\n\nAs capable of any impression as materia prima itself, that still\ndesires new forms, like the sea their affections ebb and flow. Husband\nis a cloak for some to hide their villainy; once married she may fly\nout at her pleasure, the name of husband is a sanctuary to make all\ngood. Eo ventum (saith Seneca) ut nulla virum habeat, nisi ut irritet\nadulterum. They are right and straight, as true Trojans as mine host's\ndaughter, that Spanish wench in [5782]Ariosto, as good wives as\nMessalina. Many men are as constant in their choice, and as good\nhusbands as Nero himself, they must have their pleasure of all they\nsee, and are in a word far more fickle than any woman.\nFor either they be full of jealousy,\nOr masterfull, or loven novelty.\n\nGood men have often ill wives, as bad as Xanthippe was to Socrates,\nElevora to St. Lewis, Isabella to our Edward the Second; and good wives\nare as often matched to ill husbands, as Mariamne to Herod, Serena to\nDiocletian, Theodora to Theophilus, and Thyra to Gurmunde. But I will\nsay nothing of dissolute and bad husbands, of bachelors and their\nvices; their good qualities are a fitter subject for a just volume, too\nwell known already in every village, town and city, they need no\nblazon; and lest I should mar any matches, or dishearten loving maids,\nfor this present I will let them pass.\nBeing that men and women are so irreligious, depraved by nature, so\nwandering in their affections, so brutish, so subject to disagreement,\nso unobservant of marriage rites, what shall I say? If thou beest such\na one, or thou light on such a wife, what concord can there be, what\nhope of agreement? 'tis not conjugium but conjurgium, as the Reed and\nFern in the [5783]Emblem, averse and opposite in nature: 'tis twenty to\none thou wilt not marry to thy contentment: but as in a lottery forty\nblanks were drawn commonly for one prize, out of a multitude you shall\nhardly choose a good one: a small ease hence then, little comfort,\n[5784]Nec integrum unquam transiges laetus diem.\n\nIf he or she be such a one,\nThou hadst much better be alone.\n\nIf she be barren, she is not\u2014&c. If she have [5785]children, and thy\nstate be not good, though thou be wary and circumspect, thy charge will\nundo thee,\u2014foecunda domum tibi prole gravabit, [5786]thou wilt not be\nable to bring them up, [5787]and what greater misery can there be than\nto beget children, to whom thou canst leave no other inheritance but\nhunger and thirst? [5788]cum fames dominatur, strident voces rogantium\npanem, penetrantes patris cor: what so grievous as to turn them up to\nthe wide world, to shift for themselves? No plague like to want: and\nwhen thou hast good means, and art very careful of their education,\nthey will not be ruled. Think but of that old proverb, \u1f91\u03c1\u03ce\u03c9\u03bd \u03c4\u03ad\u03ba\u03bd\u03b1\n\u03c0\u03ae\u03bc\u03b1\u03c4\u03b1, heroum filii noxae, great men's sons seldom do well; O utinam\naut coelebs mansissem, aut prole carerem! would that I had either\nremained single, or not had children, [5789]Augustus exclaims in\nSuetonius. Jacob had his Reuben, Simeon and Levi; David an Amnon, an\nAbsalom, Adoniah; wise men's sons are commonly fools, insomuch that\nSpartian concludes, Neminem prope magnorum virorum optimum et utilem\nreliquisse filium: [5790]they had been much better to have been\nchildless. 'Tis too common in the middle sort; thy son's a drunkard, a\ngamester, a spendthrift; thy daughter a fool, a whore; thy servants\nlazy drones and thieves; thy neighbours devils, they will make thee\nweary of thy life. [5791]If thy wife be froward, when she may not have\nher will, thou hadst better be buried alive; she will be so impatient,\nraving still, and roaring like Juno in the tragedy, there's nothing but\ntempests, all is in an uproar. If she be soft and foolish, thou wert\nbetter have a block, she will shame thee and reveal thy secrets; if\nwise and learned, well qualified, there is as much danger on the other\nside, mulierem doctam ducere periculosissimum, saith Nevisanus, she\nwill be too insolent and peevish, [5792]Malo Venusinam quam te Cornelia\nmater. Take heed; if she be a slut, thou wilt loathe her; if proud,\nshe'll beggar thee, so [5793]she'll spend thy patrimony in baubles, all\nArabia will not serve to perfume her hair, saith Lucian; if fair and\nwanton, she'll make thee a cornuto; if deformed, she will paint.\n[5794]If her face be filthy by nature, she will mend it by art, alienis\net adscititiis imposturis, which who can endure? If she do not paint,\nshe will look so filthy, thou canst not love her, and that peradventure\nwill make thee dishonest. Cromerus lib. 12. hist., relates of\nCasimirus,[5795]that he was unchaste, because his wife Aleida, the\ndaughter of Henry, Landgrave of Hesse, was so deformed. If she be poor,\nshe brings beggary with her (saith Nevisanus), misery and discontent.\nIf you marry a maid, it is uncertain how she proves, Haec forsan veniet\nnon satis apta tibi. [5796]If young, she is likely wanton and untaught;\nif lusty, too lascivious; and if she be not satisfied, you know where\nand when, nil nisi jurgia, all is in an uproar, and there is little\nquietness to be had; If an old maid, 'tis a hazard she dies in\nchildbed; if a [5797]rich widow, induces te in laqueum, thou dost\nhalter thyself, she will make all away beforehand, to her other\nchildren, &c.\u2014[5798]dominam quis possit ferre tonantem? she will hit\nthee still in the teeth with her first husband; if a young widow, she\nis often insatiable and immodest. If she be rich, well descended, bring\na great dowry, or be nobly allied, thy wife's friends will eat thee out\nof house and home, dives ruinam aedibus inducit, she will be so proud,\nso high-minded, so imperious. For\u2014nihil est magis intolerabile dite,\nthere's nothing so intolerable, thou shalt be as the tassel of a\ngoshawk, [5799]she will ride upon thee, domineer as she list, wear the\nbreeches in her oligarchical government, and beggar thee besides.\nUxores divites servitutem exigunt (as Seneca hits them, declam. lib. 2.\ndeclam. 6.)\u2014Dotem accepi imperium perdidi. They will have sovereignty,\npro conjuge dominam arcessis, they will have attendance, they will do\nwhat they list. [5800]In taking a dowry thou losest thy liberty, dos\nintrat, libertas exit, hazardest thine estate.\nHae sunt atque aliae multae in magnis dotibus\nIncommoditates, sumptusque intolerabiles, &c.\n\nwith many such inconveniences: say the best, she is a commanding\nservant; thou hadst better have taken a good housewife maid in her\nsmock. Since then there is such hazard, if thou be wise keep thyself as\nthou art, 'tis good to match, much better to be free.\n[5801]\u2014procreare liberos lepidissimum.\nHercle vero liberum esse, id multo est lepidius.\n\n[5802]Art thou young? then match not yet; if old, match not at all.\nVis juvenis nubere? nondum venit tempus.\nIngravescente aetate jam tempus praeteriit.\n\nAnd therefore, with that philosopher, still make answer to thy friends\nthat importune thee to marry, adhuc intempestivum, 'tis yet\nunseasonable, and ever will be.\nConsider withal how free, how happy, how secure, how heavenly, in\nrespect, a single man is, [5803]as he said in the comedy, Et isti quod\nfortunatum esse autumant, uxorem nunquam habui, and that which all my\nneighbours admire and applaud me for, account so great a happiness, I\nnever had a wife; consider how contentedly, quietly, neatly,\nplentifully, sweetly, and how merrily he lives! he hath no man to care\nfor but himself, none to please, no charge, none to control him, is\ntied to no residence, no cure to serve, may go and come, when, whither,\nlive where he will, his own master, and do what he list himself.\nConsider the excellency of virgins, [5804] Virgo coelum meruit,\nmarriage replenisheth the earth, but virginity Paradise; Elias,\nEliseus, John Baptist, were bachelors: virginity is a precious jewel, a\nfair garland, a never-fading flower; [5805]for why was Daphne turned to\na green bay-tree, but to show that virginity is immortal?\n[5806]Ut flos in septis secretus nascitur hortis,\nIgnotus pecori, nullo contusus aratro,\nQuam mulcent aurae, firmat sol, educat imber, &c.\nSic virgo dum intacta manet, dum chara suis, sed\nCum Castum amisit, &c.\u2014\u2014\u2014\n\nVirginity is a fine picture, as [5807]Bonaventure calls it, a blessed\nthing in itself, and if you will believe a Papist, meritorious. And\nalthough there be some inconveniences, irksomeness, solitariness, &c.,\nincident to such persons, want of those comforts, quae, aegro assideat\net curet aegrotum, fomentum paret, roget medicum, &c., embracing,\ndalliance, kissing, colling, &c., those furious motives and wanton\npleasures a new-married wife most part enjoys; yet they are but toys in\nrespect, easily to be endured, if conferred to those frequent\nencumbrances of marriage. Solitariness may be otherwise avoided with\nmirth, music, good company, business, employment; in a word,\n[5808]Gaudebit minus, et minus dolebit; for their good nights, he shall\nhave good days. And methinks some time or other, amongst so many rich\nbachelors, a benefactor should be found to build a monastical college\nfor old, decayed, deformed, or discontented maids to live together in,\nthat have lost their first loves, or otherwise miscarried, or else are\nwilling howsoever to lead a single life. The rest I say are toys in\nrespect, and sufficiently recompensed by those innumerable contents and\nincomparable privileges of virginity. Think of these things, confer\nboth lives, and consider last of all these commodious prerogatives a\nbachelor hath, how well he is esteemed, how heartily welcome to all his\nfriends, quam mentitis obsequiis, as Tertullian observes, with what\ncounterfeit courtesies they will adore him, follow him, present him\nwith gifts, humatis donis; it cannot be believed (saith [5809]Ammianus)\nwith what humble service he shall be worshipped, how loved and\nrespected: If he want children, (and have means) he shall be often\ninvited, attended on by princes, and have advocates to plead his cause\nfor nothing, as [5810] Plutarch adds. Wilt thou then be reverenced, and\nhad in estimation?\n[5811]\u2014\u2014\u2014dominus tamen et domini rex\nSi tu vis fieri, nullus tibi parvulus aula.\nLuserit Aeneas, nec filia dulcior illa?\nJucundum et charum sterilis facit uxor amicum.\n\nLive a single man, marry not, and thou shalt soon perceive how those\nHaeredipetae (for so they were called of old) will seek after thee,\nbribe and flatter thee for thy favour, to be thine heir or executor:\nAruntius and Aterius, those famous parasites in this kind, as Tacitus\nand [5812]Seneca have recorded, shall not go beyond them.\nPeriplectomines, that good personate old man, delicium senis, well\nunderstood this in Plautus: for when Pleusides exhorted him to marry\nthat he might have children of his own, he readily replied in this\nsort,\nQuando habeo multos cognatos, quid opus mihi sit liberis?\nNunc bene vivo et fortunate, atque animo ut lubet.\nMea bona mea morte cognatis dicam interpartiant.\nIlli apud me edunt, me curant, visunt quid agam, ecquid velim,\nQui mihi mittunt munera, ad prandium, ad coenam vocant.\n\nWhilst I have kin, what need I brats to have?\nNow I live well, and as I will, most brave.\nAnd when I die, my goods I'll give away\nTo them that do invite me every day.\nThat visit me, and send me pretty toys,\nAnd strive who shall do me most courtesies.\n\nThis respect thou shalt have in like manner, living as he did, a single\nman. But if thou marry once, [5813]cogitato in omni vita te servum\nfore, bethink thyself what a slavery it is, what a heavy burden thou\nshalt undertake, how hard a task thou art tied to, (for as Hierome hath\nit, qui uxorem habet, debitor est, et uxoris servus alligatus,) and how\ncontinuate, what squalor attends it, what irksomeness, what charges,\nfor wife and children are a perpetual bill of charges; besides a myriad\nof cares, miseries, and troubles; for as that comical Plautus merrily\nand truly said, he that wants trouble, must get to be master of a ship,\nor marry a wife; and as another seconds him, wife and children have\nundone me; so many and such infinite encumbrances accompany this kind\nof life. Furthermore, uxor intumuit, &c., or as he said in the comedy,\n[5814]Duxi uxorem, quam ibi miseriam vidi, nati filii, alia cura. All\ngifts and invitations cease, no friend will esteem thee, and thou shalt\nbe compelled to lament thy misery, and make thy moan with\n[5815]Bartholomeus Scheraeus, that famous poet laureate, and professor\nof Hebrew in Wittenberg: I had finished this work long since, but that\ninter alia dura et tristia quae misero mihi pene tergum fregerunt, (I\nuse his own words) amongst many miseries which almost broke my back,\n_\u03c3\u03c5\u03b6\u03c5\u03b3\u03af\u03b1 ob Xantipismum_, a shrew to my wife tormented my mind above\nmeasure, and beyond the rest. So shalt thou be compelled to complain,\nand to cry out at last, with [5816]Phoroneus the lawyer, How happy had\nI been, if I had wanted a wife! If this which I have said will not\nsuffice, see more in Lemnius lib. 4. cap. 13. de occult. nat. mir.\nEspencaeus de continentia, lib. 6. cap. 8. Kornman de virginitate,\nPlatina in Amor. dial. Practica artis amandi, Barbarus de re uxoria,\nArnisaeus in polit. cap. 3. and him that is instar omnium, Nevisanus\nthe lawyer, Sylva nuptial, almost in every page.\n\nSUBSECT. IV.\u2014_Philters, Magical and Poetical Cures_.\n\nWhere persuasions and other remedies will not take place, many fly to\nunlawful means, philters, amulets, magic spells, ligatures, characters,\ncharms, which as a wound with the spear of Achilles, if so made and\ncaused, must so be cured. If forced by spells and philters, saith\nParacelsus, it must be eased by characters, Mag. lib. 2. cap 28. and by\nincantations. Fernelius Path. lib. 6. cap. 13. [5817]Skenkius lib. 4.\nobserv. med. hath some examples of such as have been so magically\ncaused, and magically cured, and by witchcraft: so saith Baptista\nCodronchus, lib. 3. cap. 9. de mor. ven. Malleus malef. cap. 6. 'Tis\nnot permitted to be done, I confess; yet often attempted: see more in\nWierus lib. 3. cap. 18. de praestig. de remediis per philtra. Delrio\ntom. 2. lib. 2. quaest. 3. sect. 3. disquisit. magic. Cardan lib. 16.\ncap. 90. reckons up many magnetical medicines, as to piss through a\nring, &c. Mizaldus cent. 3. 30, Baptista Porta, Jason Pratensis,\nLobelius pag. 87, Matthiolus, &c., prescribe many absurd remedies.\nRadix mandragora ebibitae, Annuli ex ungulis Asini, Stercus amatae sub\ncervical positum, illa nesciente, &c., quum odorem foeditatis sentit,\namor solvitur. Noctuae ocum abstemios facit comestum, ex consilio\nJarthae Indorum gymnosophistae apud Philostratum lib. 3. Sanguis\namasiae, ebibitus omnem amoris sensum tollit: Faustinam Marci Aurelii\nuxorem, gladiatoris amore captam, ita penitus consilio Chaldaeorum\nliberatam, refert Julius Capitolinus. Some of our astrologers will\neffect as much by characteristical images, ex sigillis Hermetis,\nSalomonis, Chaelis, &c. mulieris imago habentis crines sparsos, &c. Our\nold poets and fantastical writers have many fabulous remedies for such\nas are lovesick, as that of Protesilaus' tomb in Philostratus, in his\ndialogue between Phoenix and Vinitor: Vinitor, upon occasion\ndiscoursing of the rare virtues of that shrine, telleth him that\nProtesilaus' altar and tomb [5818]cures almost all manner of diseases,\nconsumptions, dropsies, quartan-agues, sore eyes: and amongst the rest,\nsuch as are lovesick shall there be helped. But the most famous is\n[5819]Leucata Petra, that renowned rock in Greece, of which Strabo\nwrites, Geog. lib. 10. not far from St. Maures, saith Sands, lib. 1.\nfrom which rock if any lover flung himself down headlong, he was\ninstantly cured. Venus after the death of Adonis, when she could take\nno rest for love, [5820]Cum vesana suas torreret flamma medullas, came\nto the temple of Apollo to know what she should do to be eased of her\npain: Apollo sent her to Leucata Petra, where she precipitated herself,\nand was forthwith freed; and when she would needs know of him a reason\nof it, he told her again, that he had often observed [5821]Jupiter,\nwhen he was enamoured on Juno, thither go to ease and wash himself, and\nafter him divers others. Cephalus for the love of Protela, Degonetus'\ndaughter, leaped down here, that Lesbian Sappho for Phaon, on whom she\nmiserably doted. [5822]Cupidinis aestro percita e summo praeceps ruit,\nhoping thus to ease herself, and to be freed of her love pangs.\n[5823]Hic se Deucalion Pyrrhae suecensus amore\nMersit, et illaeso corpore pressit aquas.\nNec mora, fugit amor, &c.\u2014\u2014\u2014\n\nHither Deucalion came, when Pyrrha's love\nTormented him, and leapt down to the sea,\nAnd had no harm at all, but by and by\nHis love was gone and chased quite away.\n\nThis medicine Jos. Scaliger speaks of, Ausoniarum lectionum lib. 18.\nSalmutz in Pancirol. de 7. mundi mirac. and other writers. Pliny\nreports, that amongst the Cyzeni, there is a well consecrated to Cupid,\nof which if any lover taste, his passion is mitigated: and Anthony\nVerdurius Imag. deorum de Cupid. saith, that amongst the ancients there\nwas [5824]Amor Lethes, he took burning torches, and extinguished them\nin the river; his statute was to be seen in the temple of Venus\nEleusina, of which Ovid makes mention, and saith that all lovers of old\nwent thither on pilgrimage, that would be rid of their love-pangs.\nPausanias, in [5825] Phocicis, writes of a temple dedicated Veneri in\nspelunca, to Venus in the vault, at Naupactus in Achaia (now Lepanto)\nin which your widows that would have second husbands, made their\nsupplications to the goddess; all manner of suits concerning lovers\nwere commenced, and their grievances helped. The same author, in\nAchaicis, tells as much of the river [5826] Senelus in Greece; if any\nlover washed himself in it, by a secret virtue of that water, (by\nreason of the extreme coldness belike) he was healed, of love's\ntorments, [5827]Amoris vulnus idem qui sanat facit; which if it be so,\nthat water, as he holds, is omni auro pretiosior, better than any gold.\nWhere none of all these remedies will take place, I know no other but\nthat all lovers must make a head and rebel, as they did in\n[5828]Ausonius, and crucify Cupid till he grant their request, or\nsatisfy their desires.\n\nSUBSECT. V.\u2014_The last and best Cure of Love-Melancholy, is to let them\nhave their Desire_.\n\nThe last refuge and surest remedy, to be put in practice in the utmost\nplace, when no other means will take effect, is to let them go\ntogether, and enjoy one another: potissima cura est ut heros amasia sua\npotiatur, saith Guianerius, cap. 15. tract. 15. Aesculapius himself, to\nthis malady, cannot invent a better remedy, quam ut amanti cedat\namatum, [5829](Jason Pratensis) than that a lover have his desire.\nEt pariter torulo bini jungantur in uno,\nEt pulchro detur Aeneae Lavinia conjux.\n\nAnd let them both be joined in a bed,\nAnd let Aeneas fair Lavinia wed;\n\n'Tis the special cure, to let them bleed in vena Hymencaea, for love is\na pleurisy, and if it be possible, so let it be,\u2014optataque gaudia\ncarpant. [5830]Arculanus holds it the speediest and the best cure, 'tis\nSavanarola's [5831]last precept, a principal infallible remedy, the\nlast, sole, and safest refuge.\n[5832]Julia sola poles nostras extinguere flammas,\nNon nive, nun glacie, sed potes igne pari.\n\nJulia alone can quench my desire,\nWith neither ice nor snow, but with like fire.\n\nWhen you have all done, saith [5833]Avicenna, there is no speedier or\nsafer course, than to join the parties together according to their\ndesires and wishes, the custom and form of law; and so we have seen him\nquickly restored to his former health, that was languished away to skin\nand bones; after his desire was satisfied, his discontent ceased, and\nwe thought it strange; our opinion is therefore that in such cases\nnature is to be obeyed. Areteus, an old author, lib. 3. cap. 3. hath an\ninstance of a young man, [5834]when no other means could prevail, was\nso speedily relieved. What remains then but to join them in marriage?\n[5835]Tunc et basia morsiunculasque\nSurreptim dare, mutuos fovere\nAmplexus licet, et licet jocari;\n\nthey may then kiss and coll, lie and look babies in one another's eyes,\nas heir sires before them did, they may then satiate themselves with\nlove's pleasures, which they have so long wished and expected;\nAtque uno simul in toro quiescant,\nConjuncto simul ore suavientur,\nEt somnos agitent quiete in una.\n\nYea, but hic labor, hoc opus, this cannot conveniently be done, by\nreason of many and several impediments. Sometimes both parties\nthemselves are not agreed: parents, tutors, masters, guardians, will\nnot give consent; laws, customs, statutes hinder: poverty,\nsuperstition, fear and suspicion: many men dote on one woman, semel et\nsimul: she dotes as much on him, or them, and in modesty must not,\ncannot woo, as unwilling to confess as willing to love: she dare not\nmake it known, show her affection, or speak her mind. And hard is the\nchoice (as it is in Euphues) when one is compelled either by silence to\ndie with grief, or by speaking to live with shame. In this case almost\nwas the fair lady Elizabeth, Edward the Fourth his daughter, when she\nwas enamoured on Henry the Seventh, that noble young prince, and new\nsaluted king, when she broke forth into that passionate speech, [5836]\nO that I were worthy of that comely prince! but my father being dead, I\nwant friends to motion such a matter! What shall I say? I am all alone,\nand dare not open my mind to any. What if I acquaint my mother with it?\nbashfulness forbids. What if some of the lords? audacity wants. O that\nI might but confer with him, perhaps in discourse I might let slip such\na word that might discover mine intention! How many modest maids may\nthis concern, I am a poor servant, what shall I do? I am a fatherless\nchild, and want means, I am blithe and buxom, young and lusty, but I\nhave never a suitor, Expectant stolidi ut ego illos rogatum veniam, as\n[5837]she said, A company of silly fellows look belike that I should\nwoo them and speak first: fain they would and cannot woo,\u2014[5838]quae\nprimum exordia sumam? being merely passive they may not make suit, with\nmany such lets and inconveniences, which I know not; what shall we do\nin such a case? sing Fortune my foe?\u2014\u2014\u2014\nSome are so curious in this behalf, as those old Romans, our modern\nVenetians, Dutch and French, that if two parties clearly love, the one\nnoble, the other ignoble, they may not by their laws match, though\nequal otherwise in years, fortunes, education, and all good affection.\nIn Germany, except they can prove their gentility by three descents,\nthey scorn to match with them. A nobleman must marry a noblewoman: a\nbaron, a baron's daughter; a knight, a knight's; a gentleman, a\ngentleman's: as slaters sort their slates, do they degrees and\nfamilies. If she be never so rich, fair, well qualified otherwise, they\nwill make him forsake her. The Spaniards abhor all widows; the Turks\nrepute them old women, if past five-and-twenty. But these are too\nsevere laws, and strict customs, dandum aliquid amori, we are all the\nsons of Adam, 'tis opposite to nature, it ought not to be so. Again: he\nloves her most impotently, she loves not him, and so e contra.\n[5839]Pan loved Echo, Echo Satyrus, Satyrus Lyda.\nQuantum ipsorum aliquis amantem oderat,\nTantum ipsius amans odiosus erat.\n\nThey love and loathe of all sorts, he loves her, she hates him; and is\nloathed of him, on whom she dotes. Cupid hath two darts, one to force\nlove, all of gold, and that sharp,\u2014[5840]Quod facit auratum est;\nanother blunt, of lead, and that to hinder;\u2014fugat hoc, facit illud\namorem, this dispels, that creates love. This we see too often verified\nin our common experience. [5841]Choresus dearly loved that virgin\nCallyrrhoe; but the more he loved her, the more she hated him. Oenone\nloved Paris, but he rejected her: they are stiff of all sides, as if\nbeauty were therefore created to undo, or be undone. I give her all\nattendance, all observance, I pray and intreat, [5842]Alma precor\nmiserere mei, fair mistress pity me, I spend myself, my time, friends\nand fortunes, to win her favour, (as he complains in the\n[5843]Eclogue,) I lament, sigh, weep, and make my moan to her, but she\nis hard as flint,\u2014cautibus Ismariis immotior\u2014as fair and hard as a\ndiamond, she will not respect, Despectus tibi sum, or hear me,\n[5844]\u2014\u2014\u2014fugit illa vocantem\nNil lachrymas miserata meas, nil flexa querelis.\n\nWhat shall I do?\nI wooed her as a young man should do,\nBut sir, she said, I love not you.\n\n[5845]Durior at scopulis mea Coelia, marmore, ferro,\nRobore, rupe, antro, cornu, adamante, gelu.\n\nRock, marble, heart of oak with iron barr'd,\nFrost, flint or adamants, are not so hard.\n\nI give, I bribe, I send presents, but they are refused. [5846]Rusticus\nest Coridon, nec munera curat Alexis. I protest, I swear, I weep,\n[5847] \u2014\u2014\u2014odioque rependit amores,\nIrrisu lachrymas\u2014\u2014\u2014\n\nShe neglects me for all this, she derides me, contemns me, she hates\nme, Phillida flouts me: Caute, feris, quercu durior Eurydice, stiff,\nchurlish, rocky still.\nAnd 'tis most true, many gentlewomen are so nice, they scorn all\nsuitors, crucify their poor paramours, and think nobody good enough for\nthem, as dainty to please as Daphne herself.\n[5848]Multi illum petiere, illa aspernate petentes,\nNec quid Hymen, quid amor, quid sint connubia curat.\n\nMany did woo her, but she scorn'd them still,\nAnd said she would not marry by her will.\n\nOne while they will not marry, as they say at least, (when as they\nintend nothing less) another while not yet, when 'tis their only\ndesire, they rave upon it. She will marry at last, but not him: he is a\nproper man indeed, and well qualified, but he wants means: another of\nher suitors hath good means, but he wants wit; one is too old, another\ntoo young, too deformed, she likes not his carriage: a third too\nloosely given, he is rich, but base born: she will be a gentlewoman, a\nlady, as her sister is, as her mother is: she is all out as fair, as\nwell brought up, hath as good a portion, and she looks for as good a\nmatch, as Matilda or Dorinda: if not, she is resolved as yet to tarry,\nso apt are young maids to boggle at every object, so soon won or lost\nwith every toy, so quickly diverted, so hard to be pleased. In the\nmeantime, quot torsit amantes? one suitor pines away, languisheth in\nlove, mori quot denique cogit! another sighs and grieves, she cares\nnot: and which [5849]Siroza objected to Ariadne,\n\nNec magis Euryali gemitu, lacrymisque moveris,\nQuam prece turbati flectitur ora sati.\n\nTu juvenem, quo non formosior alter in urbe,\nSpernis, et insano cogis amore mori.\n\n\nIs no more mov'd with those sad sighs and tears,\nOf her sweetheart, than raging sea with prayers:\nThou scorn'st the fairest youth in all our city,\nAnd mak'st him almost mad for love to die:\n\nThey take a pride to prank up themselves, to make young men.\nenamoured,\u2014 [5850]captare viros et spernere capias, to dote on them,\nand to run mad for their sakes,\n[5851]\u2014\u2014\u2014sed nullis illa movetur\nFletibus, aut voces ullas tractabilis audit.\n\nWhilst niggardly their favours they discover,\nThey love to be belov'd, yet scorn the lover.\n\nAll suit and service is too little for them, presents too base:\nTormentis gaudet amantis\u2014et spoliis. As Atalanta they must be overrun,\nor not won. Many young men are as obstinate, and as curious in their\nchoice, as tyrannically proud, insulting, deceitful, false-hearted, as\nirrefragable and peevish on the other side; Narcissus-like,\n[5852]Multi illum juvenes, multae petiere puellae,\nSed fuit in tenera tam dira superbia forma,\nNulli illum juvenes, nullas petiere puellae.\n\nYoung men and maids did to him sue,\nBut in his youth, so proud, so coy was he,\nYoung men and maids bade him adieu.\n\nEcho wept and wooed him by all means above the rest, Love me for pity,\nor pity me for love, but he was obstinate, Ante ait emoriar quam sit\ntibi copia nostri, he would rather die than give consent. Psyche ran\nwhining after Cupid,\n[5853]Formosum tua te Psyche formosa requirit,\nEt poscit te dia deum, puerumque puella;\n\nFair Cupid, thy fair Psyche to thee sues,\nA lovely lass a fine young gallant woos;\n\nbut he rejected her nevertheless. Thus many lovers do hold out so long,\ndoting on themselves, stand in their own light, till in the end they\ncome to be scorned and rejected, as Stroza's Gargiliana was,\nTe juvenes, te odere senes, desertaque langues,\nQuae fueras procerum publica cura prius.\n\nBoth young and old do hate thee scorned now,\nThat once was all their joy and comfort too.\n\nAs Narcissus was himself,\n\u2014\u2014\u2014Who despising many.\nDied ere he could enjoy the love of any.\n\nThey begin to be contemned themselves of others, as he was of his\nshadow, and take up with a poor curate, or an old serving-man at last,\nthat might have had their choice of right good matches in their youth;\nlike that generous mare, in [5854]Plutarch, which would admit of none\nbut great horses, but when her tail was cut off and mane shorn close,\nand she now saw herself so deformed in the water, when she came to\ndrink, ab asino conscendi se passa, she was contented at last to be\ncovered by an ass. Yet this is a common humour, will not be left, and\ncannot be helped.\n[5855]Hanc volo quae non vult, illam quae vult ego nolo:\nVincere vult animos, non satiare Venus.\n\nI love a maid, she loves me not: full fain\nShe would have me, but I not her again;\nSo love to crucify men's souls is bent:\nBut seldom doth it please or give consent.\n\nTheir love danceth in a ring, and Cupid hunts them round about; he\ndotes, is doted on again. Dumque petit petitur, pariterque accedit et\nardet, their affection cannot be reconciled. Oftentimes they may and\nwill not, 'tis their own foolish proceedings that mars all, they are\ntoo distrustful of themselves, too soon dejected: say she be rich, thou\npoor: she young, thou old; she lovely and fair, thou most ill-favoured\nand deformed; she noble, thou base: she spruce and fine, but thou an\nugly clown: nil desperandum, there's hope enough yet: Mopso Nisa datur,\nquid non speremus amantes? Put thyself forward once more, as unlikely\nmatches have been and are daily made, see what will be the event. Many\nleave roses and gather thistles, loathe honey and love verjuice: our\nlikings are as various as our palates. But commonly they omit\nopportunities, oscula qui sumpsit, &c., they neglect the usual means\nand times.\nHe that will not when he may,\nWhen he will he shall have nay.\n\nThey look to be wooed, sought after, and sued to. Most part they will\nand cannot, either for the above-named reasons, or for that there is a\nmultitude of suitors equally enamoured, doting all alike; and where one\nalone must speed, what shall become of the rest? Hero was beloved of\nmany, but one did enjoy her; Penelope had a company of suitors, yet all\nmissed of their aim. In such cases he or they must wisely and warily\nunwind themselves, unsettle his affections by those rules above\nprescribed,\u2014 [5856]quin stultos excutit ignes, divert his cogitations,\nor else bravely bear it out, as Turnus did, Tua sit Lavinia conjux,\nwhen he could not get her, with a kind of heroical scorn he bid Aeneas\ntake her, or with a milder farewell, let her go. Et Phillida solus\nhabeto, Take her to you, God give you joy, sir. The fox in the emblem\nwould eat no grapes, but why? because he could not get them; care not\nthen for that which may not be had.\nMany such inconveniences, lets, and hindrances there are, which cross\ntheir projects and crucify poor lovers, which sometimes may, sometimes\nagain cannot be so easily removed. But put case they be reconciled all,\nagreed hitherto, suppose this love or good liking be between two alone,\nboth parties well pleased, there is mutuus amor, mutual love and great\naffection; yet their parents, guardians, tutors, cannot agree, thence\nall is dashed, the match is unequal: one rich, another poor: durus\npater, a hard-hearted, unnatural, a covetous father will not marry his\nson, except he have so much money, ita in aurum omnes insaniunt, as\n[5857]Chrysostom notes, nor join his daughter in marriage, to save her\ndowry, or for that he cannot spare her for the service she doth him,\nand is resolved to part with nothing whilst he lives, not a penny,\nthough he may peradventure well give it, he will not till he dies, and\nthen as a pot of money broke, it is divided amongst them that gaped\nafter it so earnestly. Or else he wants means to set her out, he hath\nno money, and though it be to the manifest prejudice of her body and\nsoul's health, he cares not, he will take no notice of it, she must and\nshall tarry. Many slack and careless parents, iniqui patres, measure\ntheir children's affections by their own, they are now cold and\ndecrepit themselves, past all such youthful conceits, and they will\ntherefore starve their children's genus, have them a pueris [5858]\nillico nasci senes, they must not marry, nec earum affines esse rerum\nquas secum fert adolescentia: ex sua libidine moderatur quae est nunc,\nnon quae olim fuit: as he said in the comedy: they will stifle nature,\ntheir young bloods must not participate of youthful pleasures, but be\nas they are themselves old on a sudden. And 'tis a general fault\namongst most parents in bestowing of their children, the father wholly\nrespects wealth, when through his folly, riot, indiscretion, he hath\nembezzled his estate, to recover himself, he confines and prostitutes\nhis eldest son's love and affection to some fool, or ancient, or\ndeformed piece for money.\n[5859]Phanaretae ducet filiam, rufam, illam virginem,\nCaesiam, sparso ore, adunco naso\u2014\u2014\u2014\n\nand though his son utterly dislike, with Clitipho in the comedy, Non\npossum pater: If she be rich, Eia (he replies) ut elegans est, credas\nanimum ibi esse? he must and shall have her, she is fair enough, young\nenough, if he look or hope to inherit his lands, he shall marry, not\nwhen or whom he loves, Arconidis hujus filiam, but whom his father\ncommands, when and where he likes, his affection must dance attendance\nupon him. His daughter is in the same predicament forsooth, as an empty\nboat, she must carry what, where, when, and whom her father will. So\nthat in these businesses the father is still for the best advantage;\nnow the mother respects good kindred, must part the son a proper woman.\nAll which [5860] Livy exemplifies, dec. 1. lib. 4. a gentleman and a\nyeoman wooed a wench in Rome (contrary to that statute that the gentry\nand commonalty must not match together); the matter was controverted:\nthe gentleman was preferred by the mother's voice, quae quam\nsplendissimis nuptiis jungi puellam volebat: the overseers stood for\nhim that was most worth, &c. But parents ought not to be so strict in\nthis behalf, beauty is a dowry of itself all sufficient, [5861]Virgo\nformosa, etsi oppido pauper, abunde dotata est, [5862]Rachel was so\nmarried to Jacob, and Bonaventure, [5863]in 4. sent, denies that he so\nmuch as venially sins, that marries a maid for comeliness of person.\nThe Jews, Deut. xxi. 11, if they saw amongst the captives a beautiful\nwoman, some small circumstances observed, might take her to wife. They\nshould not be too severe in that kind, especially if there be no such\nurgent occasion, or grievous impediment. 'Tis good for a commonwealth.\n[5864]Plato holds, that in their contracts young men should never avoid\nthe affinity of poor folks, or seek after rich. Poverty and base\nparentage may be sufficiently recompensed by many other good qualities,\nmodesty, virtue, religion, and choice bringing up, [5865]I am poor, I\nconfess, but am I therefore contemptible, and an abject? Love itself is\nnaked, the graces; the stars, and Hercules clad in a lion's skin. Give\nsomething to virtue, love, wisdom, favour, beauty, person; be not all\nfor money. Besides, you must consider that Amor cogi non potest, love\ncannot be compelled, they must affect as they may: [5866]Fatum est in\npartibus illis quas sinus abscondit, as the saying is, marriage and\nhanging goes by destiny, matches are made in heaven.\nIt lies not in our power to love or hate,\nFor will in us is overrul'd by fate.\n\nA servant maid in [5867]Aristaenetus loved her mistress's minion, which\nwhen her dame perceived, furiosa aemulatione in a jealous humour she\ndragged her about the house by the hair of the head, and vexed her\nsore. The wench cried out, [5868]O mistress, fortune hath made my body\nyour servant, but not my soul! Affections are free, not to be\ncommanded. Moreover it may be to restrain their ambition, pride, and\ncovetousness, to correct those hereditary diseases of a family, God in\nhis just judgment assigns and permits such matches to be made. For I am\nof Plato and [5869] Bodine's mind, that families have their bounds and\nperiods as well as kingdoms, beyond which for extent or continuance\nthey shall not exceed, six or seven hundred years, as they there\nillustrate by a multitude of examples, and which Peucer and\n[5870]Melancthon approve, but in a perpetual tenor (as we see by many\npedigrees of knights, gentlemen, yeomen) continue as they began, for\nmany descents with little alteration. Howsoever let them, I say, give\nsomething to youth, to love; they must not think they can fancy whom\nthey appoint; [5871]Amor enim non imperatur, affectus liber si quis\nalius et vices exigens, this is a free passion, as Pliny said in a\npanegyric of his, and may not be forced: Love craves liking, as the\nsaying is, it requires mutual affections, a correspondency: invito non\ndatur nec aufertur, it may not be learned, Ovid himself cannot teach us\nhow to love, Solomon describe, Apelles paint, or Helen express it. They\nmust not therefore compel or intrude; [5872]quis enim (as Fabius\nurgeth) amare alieno animo potest? but consider withal the miseries of\nenforced marriages; take pity upon youth: and such above the rest as\nhave daughters to bestow, should be very careful and provident to marry\nthem in due time. Siracides cap. 7. vers. 25. calls it a weighty matter\nto perform, so to marry a daughter to a man of understanding in due\ntime: Virgines enim tempestive locandae, as [5873]Lemnius admonisheth,\nlib. 1. cap. 6. Virgins must be provided for in season, to prevent many\ndiseases, of which [5874]Rodericus a Castro de morbis mulierum, lib. 2.\ncap. 3. and Lod. Mercatus lib. 2. de mulier. affect, cap. 4, de\nmelanch. virginum et viduarum, have both largely discoursed. And\ntherefore as well to avoid these feral maladies, 'tis good to get them\nhusbands betimes, as to prevent some other gross inconveniences, and\nfor a thing that I know besides; ubi nuptiarum tempus et aetas\nadvenerit, as Chrysostom adviseth, let them not defer it; they\nperchance will marry themselves else, or do worse. If Nevisanus the\nlawyer do not impose, they may do it by right: for as he proves out of\nCurtius, and some other civilians, Sylvae, nup. lib. 2. numer. 30.\n[5875]A maid past twenty-five years of age, against her parents'\nconsent may marry such a one as is unworthy of, and inferior to her,\nand her father by law must be compelled to give her a competent dowry.\nMistake me not in the mean time, or think that I do apologise here for\nany headstrong, unruly, wanton flirts. I do approve that of St. Ambrose\n(Comment. in Genesis xxiv. 51), which he hath written touching\nRebecca's spousals, A woman should give unto her parents the choice of\nher husband, [5876]lest she be reputed to be malapert and wanton, if\nshe take upon her to make her own choice; [5877]for she should rather\nseem to be desired by a man, than to desire a man herself. To those\nhard parents alone I retort that of Curtius, (in the behalf of modester\nmaids), that are too remiss and careless of their due time and riper\nyears. For if they tarry longer, to say truth, they are past date, and\nnobody will respect them. A woman with us in Italy (saith\n[5878]Aretine's Lucretia) twenty-four years of age, is old already,\npast the best, of no account. An old fellow, as Lycistrata confesseth\nin [5879]Aristophanes, etsi sit canus, cito puellam virginem ducat\nuxorem, and 'tis no news for an old fellow to marry a young wench: but\nas he follows it, mulieris brevis occasio est, etsi hoc non\napprehenderit, nemo vult ducere uxorem, expectans vero sedet; who cares\nfor an old maid? she may set, &c. A virgin, as the poet holds, lasciva\net petulans puella virgo, is like a flower, a rose withered on a\nsudden.\n[5880]Quam modo nascentem rutilus conspexit Eous,\nHanc rediens sero vespere vidit anum.\n\nShe that was erst a maid as fresh as May,\nIs now an old crone, time so steals away.\n\nLet them take time then while they may, make advantage of youth, and as\nhe prescribes,\n[5881]Collige virgo rosas dum flos novus et nova pubes,\nEt memor esto aevum sic properare tuum.\n\nFair maids, go gather roses in the prime,\nAnd think that as a flower so goes on time.\n\nLet's all love, dum vires annique sinunt, while we are in the flower of\nyears, fit for love matters, and while time serves: for\n[5882]Soles occidere et redire possunt,\nNobis cum semel occidit brevis lux,\nNox est perpetuo una dormienda.\n\n[5883]Suns that set may rise again,\nBut if once we loss this light,\n'Tis with us perpetual night.\n\nVolat irrevocabile tempus, time past cannot be recalled. But we need no\nsuch exhortation, we are all commonly too forward: yet if there be any\nescape, and all be not as it should, as Diogenes struck the father when\nthe son swore, because he taught him no better, if a maid or young man\nmiscarry, I think their parents oftentimes, guardians, overseers,\ngovernors, neque vos (saith [5884]Chrysostom) a supplicio immunes\nevadetis, si non statim ad nuptias, &c. are in as much fault, and as\nseverely to be punished as their children, in providing for them no\nsooner.\nNow for such as have free liberty to bestow themselves, I could wish\nthat good counsel of the comical old man were put in practice,\n[5885]Opulentiores pauperiorum ut filias\nIndotas dicant uxores domum:\nEt multo fiet civitas concordior,\nEt invidia nos minore utemur, quam utimur.\n\nThat rich men would marry poor maidens some,\nAnd that without dowry, and so bring them home,\nSo would much concord be in our city,\nLess envy should we have, much more pity.\n\nIf they would care less for wealth, we should have much more content\nand quietness in a commonwealth. Beauty, good bringing up, methinks, is\na sufficient portion of itself, [5886]Dos est sua forma puellis, her\nbeauty is a maiden's dower, and he doth well that will accept of such a\nwife. Eubulides, in [5887]Aristaenetus, married a poor man's child,\nfacie non illaetabili, of a merry countenance, and heavenly visage, in\npity of her estate, and that quickly. Acontius coming to Delos, to\nsacrifice to Diana, fell in love with Cydippe, a noble lass, and\nwanting means to get her love, flung a golden apple into her lap, with\nthis inscription upon it,\nJuro tibi sane per mystica sacra Dianae,\nMe tibi venturum comitem, sponsumque futurum.\n\nI swear by all the rites of Diana,\nI'll come and be thy husband if I may.\n\nShe considered of it, and upon some small inquiry of his person and\nestate, was married unto him.\nBlessed is the wooing,\nThat is not long a doing.\n\nAs the saying is; when the parties are sufficiently known to each\nother, what needs such scrupulosity, so many circumstances? dost thou\nknow her conditions, her bringing-up, like her person? let her means be\nwhat they will, take her without any more ado. [5888]Dido and Aeneas\nwere accidentally driven by a storm both into one cave, they made a\nmatch upon it; Massinissa was married to that fair captive Sophonisba,\nKing Syphax' wife, the same day that he saw her first, to prevent\nScipio Laelius, lest they should determine otherwise of her. If thou\nlovest the party, do as much: good education and beauty is a competent\ndowry, stand not upon money. Erant olim aurei homines (saith\nTheocritus) et adamantes redamabant, in the golden world men did so,\n(in the reign of [5889]Ogyges belike, before staggering Ninus began to\ndomineer) if all be true that is reported: and some few nowadays will\ndo as much, here and there one; 'tis well done methinks, and all\nhappiness befall them for so doing. [5890]Leontius, a philosopher of\nAthens, had a fair daughter called Athenais, multo corporis lepore ac\nVenere, (saith mine author) of a comely carriage, he gave her no\nportion but her bringing up, occulto formae, praesagio, out of some\nsecret foreknowledge of her fortune, bestowing that little which he had\namongst his other children. But she, thus qualified, was preferred by\nsome friends to Constantinople, to serve Pulcheria, the emperor's\nsister, of whom she was baptised and called Eudocia. Theodosius, the\nemperor, in short space took notice of her excellent beauty and good\nparts, and a little after, upon his sister's sole commendation, made\nher his wife: 'twas nobly done of Theodosius. [5891]Rudophe was the\nfairest lady in her days in all Egypt; she went to wash her, and by\nchance, (her maids meanwhile looking but carelessly to her clothes) an\neagle stole away one of her shoes, and laid it in Psammeticus the King\nof Egypt's lap at Memphis: he wondered at the excellency of the shoe\nand pretty foot, but more Aquilae, factum, at the manner of the\nbringing of it: and caused forthwith proclamation to be made, that she\nthat owned that shoe should come presently to his court; the virgin\ncame, and was forthwith married to the king. I say this was heroically\ndone, and like a prince: I commend him for it, and all such as have\nmeans, that will either do (as he did) themselves, or so for love, &c.,\nmarry their children. If he be rich, let him take such a one as wants,\nif she be virtuously given; for as Siracides, cap. 7. ver. 19.\nadviseth, Forego not a wife and good woman; for her grace is above\ngold. If she have fortunes of her own, let her make a man. Danaus of\nLacedaemon had a many daughters to bestow, and means enough for them\nall, he never stood inquiring after great matches, as others used to\ndo, but [5892]sent for a company of brave young gallants to his house,\nand bid his daughters choose every one one, whom she liked best, and\ntake him for her husband, without any more ado. This act of his was\nmuch approved in those times. But in this iron age of ours, we respect\nriches alone, (for a maid must buy her husband now with a great dowry,\nif she will have him) covetousness and filthy lucre mars all good\nmatches, or some such by-respects. Crales, a Servian prince (as\nNicephorus Gregoras Rom. hist. lib. 6. relates it,) was an earnest\nsuitor to Eudocia, the emperor's sister; though her brother much\ndesired it, yet she could not [5893]abide him, for he had three former\nwives, all basely abused; but the emperor still, Cralis amicitiam magni\nfaciens, because he was a great prince, and a troublesome neighbour,\nmuch desired his affinity, and to that end betrothed his own daughter\nSimonida to him, a little girl five years of age (he being forty-five,)\nand five [5894]years older than the emperor himself: such\ndisproportionable and unlikely matches can wealth and a fair fortune\nmake. And yet not that alone, it is not only money, but sometimes\nvainglory, pride, ambition, do as much harm as wretched covetousness\nitself in another extreme. If a yeoman have one sole daughter, he must\novermatch her, above her birth and calling, to a gentleman forsooth,\nbecause of her great portion, too good for one of her own rank, as he\nsupposeth: a gentleman's daughter and heir must be married to a knight\nbaronet's eldest son at least; and a knight's only daughter to a baron\nhimself, or an earl, and so upwards, her great dower deserves it. And\nthus striving for more honour to their wealth, they undo their\nchildren, many discontents follow, and oftentimes they ruinate their\nfamilies. [5895]Paulus Jovius gives instance in Galeatius the Second,\nthat heroical Duke of Milan, externas affinitates, decoras quidem regio\nfastu, sed sibi et posteris damnosas et fere exitiales quaesivit; he\nmarried his eldest son John Galeatius to Isabella the King of France\nhis sister, but she was socero tam gravis, ut ducentis millibus\naureorum constiterit, her entertainment at Milan was so costly that it\nalmost undid him. His daughter Violanta was married to Lionel Duke of\nClarence, the youngest son to Edward the Third, King of England, but,\nad ejus adventum tantae opes tam admirabili liberalitate profusae sunt,\nut opulentissimorum regum splendorem superasse videretur, he was\nwelcomed with such incredible magnificence, that a king's purse was\nscarce able to bear it; for besides many rich presents of horses, arms,\nplate, money, jewels, &c., he made one dinner for him and his company,\nin which were thirty-two messes and as much provision left, ut relatae\na mensa dapes decem millibus hominum sufficerent, as would serve ten\nthousand men: but a little after Lionel died, novae nuptae et\nintempestivis conviviis operam dans, &c., and to the duke's great loss,\nthe solemnity was ended. So can titles, honours, ambition, make many\nbrave, but unfortunate matches of all sides for by-respects, (though\nboth crazed in body and mind, most unwilling, averse, and often unfit,)\nso love is banished, and we feel the smart of it in the end. But I am\ntoo lavish peradventure in this subject.\nAnother let or hindrance is strict and severe discipline, laws and\nrigorous customs, that forbid men to marry at set times, and in some\nplaces; as apprentices, servants, collegiates, states of lives in\ncopyholds, or in some base inferior offices, [5896]Velle licet in such\ncases, potiri non licet, as he said. They see but as prisoners through\na grate, they covet and catch, but Tantalus a labris, &c. Their love is\nlost, and vain it is in such an estate to attempt. [5897]Gravissimum\nest adamare nec potiri, 'tis a grievous thing to love and not enjoy.\nThey may, indeed, I deny not, marry if they will, and have free choice,\nsome of them; but in the meantime their case is desperate, Lupum\nauribus tenent, they hold a wolf by the ears, they must either burn or\nstarve. 'Tis cornutum sophisma, hard to resolve, if they marry they\nforfeit their estates, they are undone, and starve themselves through\nbeggary and want: if they do not marry, in this heroical passion they\nfuriously rage, are tormented, and torn in pieces by their predominate\naffections. Every man hath not the gift of continence, let him\n[5898]pray for it then, as Beza adviseth in his Tract de Divortiis,\nbecause God hath so called him to a single life, in taking away the\nmeans of marriage. [5899]Paul would have gone from Mysia to Bithynia,\nbut the spirit suffered him not, and thou wouldst peradventure be a\nmarried man with all thy will, but that protecting angel holds it not\nfit. The devil too sometimes may divert by his ill suggestions, and mar\nmany good matches, as the same [5900]Paul was willing to see the\nRomans, but hindered of Satan he could not. There be those that think\nthey are necessitated by fate, their stars have so decreed, and\ntherefore they grumble at their hard fortune, they are well inclined to\nmarry, but one rub or other is ever in the way; I know what astrologers\nsay in this behalf, what Ptolemy quadripartit. Tract. 4. cap. 4. Skoner\nlib. 1. cap. 12. what Leovitius genitur. exempl. 1. which Sextus ab\nHeminga takes to be the horoscope of Hieronymus Wolfius, what Pezelius,\nOriganaus and Leovitius his illustrator Garceus, cap. 12. what\nJunctine, Protanus, Campanella, what the rest, (to omit those Arabian\nconjectures a parte conjugii, a parte lasciviae, triplicitates veneris,\n&c., and those resolutions upon a question, an amica potiatur, &c.)\ndetermine in this behalf, viz. an sit natus conjugem habiturus, facile\nan difficulter sit sponsam impetraturus, quot conjuges, quo tempore,\nquales decernantur nato uxores, de mutuo amore conjugem, both in men's\nand women's genitures, by the examination of the seventh house the\nalmutens, lords and planets there, a \u2609d et \u263ea &c., by particular\naphorisms, Si dominus 7mae in 7ma vel secunda nobilem decernit uxorem,\nservam aut ignobilem si duodecima. Si Venus in 12ma, &c., with many\nsuch, too tedious to relate. Yet let no man be troubled, or find\nhimself grieved with such predictions, as Hier. Wolfius well saith in\nhis astrological [5901]dialogue, non sunt praetoriana decreta, they be\nbut conjectures, the stars incline, but not enforce,\n[5902]Sidera corporibus praesunt caelestia nostris,\nSunt ea de vili condita namque luto:\nCogere sed nequeunt animum ratione fruentem,\nQuippe sub imperio solius ipse dei est.\n\nwisdom, diligence, discretion, may mitigate if not quite alter such\ndecrees, Fortuna sua a cujusque fingitur moribus, [5903]Qui cauti,\nprudentes, voti compotes, &c., let no man then be terrified or molested\nwith such astrological aphorisms, or be much moved, either to vain hope\nor fear, from such predictions, but let every man follow his own free\nwill in this case, and do as he sees cause. Better it is indeed to\nmarry than burn, for their soul's health, but for their present\nfortunes, by some other means to pacify themselves, and divert the\nstream of this fiery torrent, to continue as they are, [5904]rest\nsatisfied, lugentes virginitatis florem sic aruisse, deploring their\nmisery with that eunuch in Libanius, since there is no help or remedy,\nand with Jephtha's daughter to bewail their virginities.\nOf like nature is superstition, those rash vows of monks and friars,\nand such as live in religious orders, but far more tyrannical and much\nworse. Nature, youth, and his furious passion forcibly inclines, and\nrageth on the one side; but their order and vow checks them on the\nother. [5905]Votoque suo sua forma repugnat. What merits and\nindulgences they heap unto themselves by it, what commodities, I know\nnot; but I am sure, from such rash vows, and inhuman manner of life,\nproceed many inconveniences, many diseases, many vices, mastupration,\nsatyriasis, [5906]priapismus, melancholy, madness, fornication,\nadultery, buggery, sodomy, theft, murder, and all manner of mischiefs:\nread but Bale's Catalogue of Sodomites, at the visitation of abbeys\nhere in England, Henry Stephan. his Apol. for Herodotus, that which\nUlricus writes in one of his epistles, [5907]that Pope Gregory when he\nsaw 600 skulls and bones of infants taken out of a fishpond near a\nnunnery, thereupon retracted that decree of priests' marriages, which\nwas the cause of such a slaughter, was much grieved at it, and purged\nhimself by repentance. Read many such, and then ask what is to be done,\nis this vow to be broke or not? No, saith Bellarmine, cap. 38. lib. de\nMonach. melius est scortari et uri quam de voto coelibatus ad nuptias\ntransire, better burn or fly out, than to break thy vow. And Coster in\nhis Enchirid. de coelibat. sacerdotum, saith it is absolutely gravius\npeccatum, [5908]a greater sin for a priest to marry, than to keep a\nconcubine at home. Gregory de Valence, cap. 6. de coelibat. maintains\nthe same, as those of Essei and Montanists of old. Insomuch that many\nvotaries, out of a false persuasion of merit and holiness in this kind,\nwill sooner die than marry, though it be to the saving of their lives.\n[5909]Anno 1419. Pius 2, Pope, James Rossa, nephew to the King of\nPortugal, and then elect Archbishop of Lisbon, being very sick at\nFlorence, [5910]when his physicians told him, that his disease was\nsuch, he must either lie with a wench, marry, or die, cheerfully chose\nto die. Now they commended him for it; but St. Paul teacheth otherwise,\nBetter marry than burn, and as St. Hierome gravely delivers it, Aliae,\nsunt leges Caesarum, aliae Christi, aliud Papinianus, aliud Paulus\nnoster praecipit, there's a difference betwixt God's ordinances and\nmen's laws: and therefore Cyprian Epist. 8. boldly denounceth, impium\nest, adulterum est, sacrilegum est, quodcunque humano furore statuitur,\nut dispositio divina violetur, it is abominable, impious, adulterous,\nand sacrilegious, what men make and ordain after their own furies to\ncross God's laws. [5911]Georgius Wicelius, one of their own arch\ndivines (Inspect. eccles. pag. 18) exclaims against it, and all such\nrash monastical vows, and would have such persons seriously to consider\nwhat they do, whom they admit, ne in posterum querantur de inanibus\nstupris, lest they repent it at last. For either, as he follows it,\n[5912]you must allow them concubines, or suffer them to marry, for\nscarce shall you find three priests of three thousand, qui per aetatem\nnon ament, that are not troubled with burning lust. Wherefore I\nconclude it is an unnatural and impious thing to bar men of this\nChristian liberty, too severe and inhuman an edict.\n\n[5913]The silly wren, the titmouse also,\nThe little redbreast have their election,\nThey fly I saw and together gone,\nWhereas hem list, about environ\nAs they of kinde have inclination,\nAnd as nature impress and guide,\nOf everything list to provide.\n\nBut man alone, alas the hard stond,\nFull cruelly by kinds ordinance\nConstrained is, and by statutes bound,\nAnd debarred from all such pleasance:\nWhat meaneth this, what is this pretence\nOf laws, I wis, against all right of kinde\nWithout a cause, so narrow men to binde?\n\nMany laymen repine still at priests' marriages above the rest, and not\nat clergymen only, but of all the meaner sort and condition, they would\nhave none marry but such as are rich and able to maintain wives,\nbecause their parish belike shall be pestered with orphans, and the\nworld full of beggars: but [5914]these are hard-hearted, unnatural,\nmonsters of men, shallow politicians, they do not [5915]consider that a\ngreat part of the world is not yet inhabited as it ought, how many\ncolonies into America, Terra Australis incognita, Africa, may be sent?\nLet them consult with Sir William Alexander's Book of Colonies, Orpheus\nJunior's Golden Fleece, Captain Whitburne, Mr. Hagthorpe, &c. and they\nshall surely be otherwise informed. Those politic Romans were of\nanother mind, they thought their city and country could never be too\npopulous. [5916]Adrian the emperor said he had rather have men than\nmoney, malle se hominum adjectione ampliare imperium, quam pecunia.\nAugustus Caesar made an oration in Rome ad caelibus, to persuade them\nto marry; some countries compelled them to marry of old, as [5917]Jews,\nTurks, Indians, Chinese, amongst the rest in these days, who much\nwonder at our discipline to suffer so many idle persons to live in\nmonasteries, and often marvel how they can live honest. [5918]In the\nisle of Maragnan, the governor and petty king there did wonder at the\nFrenchmen, and admire how so many friars, and the rest of their company\ncould live without wives, they thought it a thing impossible, and would\nnot believe it. If these men should but survey our multitudes of\nreligious houses, observe our numbers of monasteries all over Europe,\n18 nunneries in Padua, in Venice 34 cloisters of monks, 28 of nuns, &c.\nex ungue leonem, 'tis to this proportion, in all other provinces and\ncities, what would they think, do they live honest? Let them dissemble\nas they will, I am of Tertullian's mind, that few can continue but by\ncompulsion. [5919]O chastity (saith he) thou art a rare goddess in the\nworld, not so easily got, seldom continuate: thou mayst now and then be\ncompelled, either for defect of nature, or if discipline persuade,\ndecrees enforce: or for some such by-respects, sullenness, discontent,\nthey have lost their first loves, may not have whom they will\nthemselves, want of means, rash vows, &c. But can he willingly contain?\nI think not. Therefore, either out of commiseration of human\nimbecility, in policy, or to prevent a far worse inconvenience, for\nthey hold some of them as necessary as meat and drink, and because\nvigour of youth, the state and temper of most men's bodies do so\nfuriously desire it, they have heretofore in some nations liberally\nadmitted polygamy and stews, a hundred thousand courtesans in Grand\nCairo in Egypt, as [5920]Radzivilus observes, are tolerated, besides\nboys: how many at Fez, Rome, Naples, Florence, Venice, &c., and still\nin many other provinces and cities of Europe they do as much, because\nthey think young men, churchmen, and servants amongst the rest, can\nhardly live honest. The consideration of this belike made Vibius, the\nSpaniard, when his friend [5921]Crassus, that rich Roman gallant, lay\nhid in the cave, ut voluptatis quam aetas illa desiderat copiam\nfaceret, to gratify him the more, send two [5922]lusty lasses to\naccompany him all that while he was there imprisoned, And Surenus, the\nParthian general, when he warred against the Romans, to carry about\nwith him 200 concubines, as the Swiss soldiers do now commonly their\nwives. But, because this course is not generally approved, but rather\ncontradicted as unlawful and abhorred, [5923]in most countries they do\nmuch encourage them to marriage, give great rewards to such as have\nmany children, and mulct those that will not marry, Jus trium\nliberorum, and in Agellius, lib. 2. cap. 15. Elian. lib. 6. cap. 5.\nValerius, lib. 1. cap. 9. [5924]We read that three children freed the\nfather from painful offices, and five from all contribution. A woman\nshall be saved by bearing children. Epictetus would have all marry, and\nas [5925]Plato will, 6 de legibus, he that marrieth not before 35 years\nof his age, must be compelled and punished, and the money consecrated\nto [5926]Juno's temple, or applied to public uses. They account him, in\nsome countries, unfortunate that dies without a wife, a most unhappy\nman, as [5927]Boethius infers, and if at all happy, yet infortunio\nfelix, unhappy in his supposed happiness. They commonly deplore his\nestate, and much lament him for it: O, my sweet son, &c. See Lucian, de\nLuctu, Sands fol. 83, &c.\nYet, notwithstanding, many with us are of the opposite part, they are\nmarried themselves, and for others, let them burn, fire and flame, they\ncare not, so they be not troubled with them. Some are too curious, and\nsome too covetous, they may marry when they will both for ability and\nmeans, but so nice, that except as Theophilus the emperor was\npresented, by his mother Euprosune, with all the rarest beauties of the\nempire in the great chamber of his palace at once, and bid to give a\ngolden apple to her he liked best. If they might so take and choose\nwhom they list out of all the fair maids their nation affords, they\ncould happily condescend to marry: otherwise, &c., why should a man\nmarry, saith another epicurean rout, what's matrimony but a matter of\nmoney? why should free nature be entrenched on, confined or obliged, to\nthis or that man or woman, with these manacles of body and goods? &c.\nThere are those too that dearly love, admire and follow women all their\nlives long, sponsi Penelopes, never well but in their company, wistly\ngazing on their beauties, observing close, hanging after them, dallying\nstill with them, and yet dare not, will not marry. Many poor people,\nand of the meaner sort, are too distrustful of God's providence, they\nwill not, dare not for such worldly respects, fear of want, woes,\nmiseries, or that they shall light, as [5928]Lemnius saith, on a scold,\na slut, or a bad wife. And therefore, [5929]Tristem Juventam venere\ndeserta colunt, they are resolved to live single, as [5930]Epaminondas\ndid, [5931]Nil ait esse prius, melius nil coelibe vita, and ready with\nHippolitus to abjure all women, [5932]Detestor omnes, horreo, fugio,\nexecror, &c. But,\nHippolite nescis quod fugis vitae bonum,\nHippolite nescis\u2014\u2014\u2014\n\nalas, poor Hippolitus, thou knowest not what thou sayest, 'tis\notherwise, Hippolitus. [5933]Some make a doubt, an uxor literato sit\nducenda, whether a scholar should marry, if she be fair she will bring\nhim back from his grammar to his horn book, or else with kissing and\ndalliance she will hinder his study; if foul with scolding, he cannot\nwell intend to do both, as Philippus Beroaldus, that great Bononian\ndoctor, once writ, impediri enim studia literarum, &c., but he recanted\nat last, and in a solemn sort with true conceived words he did ask the\nworld and all women forgiveness. But you shall have the story as he\nrelates himself, in his Commentaries on the sixth of Apuleius. For a\nlong time I lived a single life, et ab uxore ducenda semper abhorrui,\nnec quicquam libero lecto censui jucundius. I could not abide marriage,\nbut as a rambler, erraticus ac volaticus amator (to use his own words)\nper multiplices amores discurrebam, I took a snatch where I could get\nit; nay more, I railed at marriage downright, and in a public auditory,\nwhen I did interpret that sixth Satire of Juvenal, out of Plutarch and\nSeneca, I did heap up all the dicteries I could against women; but now\nrecant with Stesichorus, palinodiam cano, nec poenitet censeri in\nordine maritorum, I approve of marriage, I am glad I am a [5934]married\nman, I am heartily glad I have a wife, so sweet a wife, so noble a\nwife, so young, so chaste a wife, so loving a wife, and I do wish and\ndesire all other men to marry; and especially scholars, that as of old\nMartia did by Hortensius, Terentia by Tullius, Calphurnia to Plinius,\nPudentilla to Apuleius, [5935]hold the candle whilst their husbands did\nmeditate and write, so theirs may do them, and as my dear Camilla doth\nto me. Let other men be averse, rail then and scoff at women, and say\nwhat they can to the contrary, vir sine uxore malorum expers est, &c.,\na single man is a happy man, &c., but this is a toy. [5936]Nec dulces\namores sperne puer, neque tu choreas; these men are too distrustful and\nmuch to blame, to use such speeches, [5937]Parcite paucorum diffundere,\ncrimen in omnes. They must not condemn all for some. As there be many\nbad, there be some good wives; as some be vicious, some be virtuous.\nRead what Solomon hath said in their praises, Prov. xiii. and\nSiracides, cap. 26 et 30, Blessed is the man that hath a virtuous wife,\nfor the number of his days shall be double. A virtuous woman rejoiceth\nher husband, and she shall fulfil the years of his life in peace. A\ngood wife is a good portion (and xxxvi. 24), an help, a pillar of rest,\ncolumina quietis, [5938] Qui capit uxorem, fratrem capit atque sororem.\nAnd 30, He that hath no wife wandereth to and fro mourning. Minuuntur\natrae conjuge curae, women are the sole, only joy, and comfort of a\nman's life, born ad usum et lusum hominum, firmamenta familiae,\n[5939]Delitiae humani generis, solatia vitae.\nBlanditiae noctis, placidissima cura diei,\nVota virum, juvenum spes, &c.\n\n[5940]A wife is a young man's mistress, a middle age's companion, an\nold man's nurse: Particeps laetorum et tristium, a prop, a help, &c.\n[5941]Optima viri possessio est uxor benevola,\nMitigans iram et avertens animam ejus a tristitia.\n\nMan's best possession is a loving wife,\nShe tempers anger and diverts all strife.\n\nThere is no joy, no comfort, no sweetness, no pleasure in the world\nlike to that of a good wife,\n[5942]Quam cum chara domi conjux, fidusque maritus\nUnanimes degunt\u2014\u2014\u2014\n\nsaith our Latin Homer, she is still the same in sickness and in health,\nhis eye, his hand, his bosom friend, his partner at all times, his\nother self, not to be separated by any calamity, but ready to share all\nsorrow, discontent, and as the Indian women do, live and die with him,\nnay more, to die presently for him. Admetus, king of Thessaly, when he\nlay upon his death-bed, was told by Apollo's Oracle, that if he could\nget anybody to die for him, he should live longer yet, but when all\nrefused, his parents, etsi decrepiti, friends and followers forsook\nhim, Alcestus, his wife, though young, most willingly undertook it;\nwhat more can be desired or expected? And although on the other side\nthere be an infinite number of bad husbands (I should rail downright\nagainst some of them), able to discourage any women; yet there be some\ngood ones again, and those most observant of marriage rites. An honest\ncountry fellow (as Fulgosus relates it) in the kingdom of Naples,\n[5943]at plough by the seaside, saw his wife carried away by\nMauritanian pirates, he ran after in all haste, up to the chin first,\nand when he could wade no longer, swam, calling to the governor of the\nship to deliver his wife, or if he must not have her restored, to let\nhim follow as a prisoner, for he was resolved to be a galley-slave, his\ndrudge, willing to endure any misery, so that he might but enjoy his\ndear wife. The Moors seeing the man's constancy, and relating the whole\nmatter to their governors at Tunis, set them both free, and gave them\nan honest pension to maintain themselves during their lives. I could\ntell many stories to this effect; but put case it often prove\notherwise, because marriage is troublesome, wholly therefore to avoid\nit, is no argument; [5944]He that will avoid trouble must avoid the\nworld. (Eusebius praepar. Evangel. 5. cap. 50.) Some trouble there is\nin marriage I deny not, Etsi grave sit matrimonium, saith Erasmus,\nedulcatur tamen multis, &c., yet there be many things to [5945]sweeten\nit, a pleasant wife, placens uxor, pretty children, dulces nati,\ndeliciae filiorum hominum, the chief delight of the sons of men;\nEccles. ii. 8. &c. And howsoever though it were all troubles,\n[5946]utilitatis publicae causa devorandum, grave quid libenter\nsubeundum, it must willingly be undergone for public good's sake,\n[5947]Audite (populus) haec, inquit Susarion,\nMalae sunt mulieres, veruntamen O populares,\nHoc sine malo domum inhabitare non licet.\n\nHear me, O my countrymen, saith Susarion,\nWomen are naught, yet no life without one.\n\n[5948]Malum est mulier, sed necessarium malum. They are necessary\nevils, and for our own ends we must make use of them to have issue,\n[5949] Supplet Venus ac restituit humanum genus, and to propagate the\nchurch. For to what end is a man born? why lives he, but to increase\nthe world? and how shall he do that well, if he do not marry?\nMatrimonium humano generi immortalitatem tribuit, saith Nevisanus,\nmatrimony makes us immortal, and according to [5950]Tacitus, 'tis\nfirmissimum imperii munimentum, the sole and chief prop of an empire.\n[5951]Indigne vivit per quem non vivit et alter, [5952]which Pelopidas\nobjected to Epaminondas, he was an unworthy member of a commonwealth,\nthat left not a child after him to defend it, and as [5953]Trismegistus\nto his son Tatius, have no commerce with a single man: Holding belike\nthat a bachelor could not live honestly as he should, and with Georgius\nWicelius, a great divine and holy man, who of late by twenty-six\narguments commends marriage as a thing most necessary for all kinds of\npersons, most laudable and fit to be embraced: and is persuaded withal,\nthat no man can live and die religiously, and as he ought, without a\nwife, persuasus neminem posse neque pie vivere, neque bene mori citra\nuxorem, he is false, an enemy to the commonwealth, injurious to\nhimself, destructive to the world, an apostate to nature, a rebel\nagainst heaven and earth. Let our wilful, obstinate, and stale\nbachelors ruminate of this, If we could live without wives, as\nMarcellus Numidicus said in [5954] Agellius, we would all want them;\nbut because we cannot, let all marry, and consult rather to the public\ngood, than their own private pleasure or estate. It were an happy\nthing, as wise [5955]Euripides hath it, if we could buy children with\ngold and silver, and be so provided, sine mulierum congressu, without\nwomen's company; but that may not be:\n[5956]Orbis jacebit squallido turpis situ,\nVanum sine ullis classibus stabit mare,\nAlesque coelo deerit et sylvis fera.\n\nEarth, air, sea, land eftsoon would come to nought,\nThe world itself should be to ruin brought.\n\nNecessity therefore compels us to marry.\nBut what do I trouble myself, to find arguments to persuade to, or\ncommend marriage? behold a brief abstract of all that which I have\nsaid, and much more, succinctly, pithily, pathetically, perspicuously,\nand elegantly delivered in twelve motions to mitigate the miseries of\nmarriage, by [5957] Jacobus de Voragine,\n1. Res est? habes quae tucatur et augeat.\u20142. Non est? habes quae\nquaerat.\u20143. Secundae res sunt? felicitas duplicatur.\u20144. Adversae sunt?\nConsolatur, adsidet, onus participat ut tolerabile fiat.\u20145. Domi es?\nsolitudinis taedium pellit.\u20146. Foras? Discendentem visu prosequitur,\nabsentem desiderat, redeuntem laeta excipit.\u20147. Nihil jucundum absque\nsocietate? Nulla societas matrimonio suavior.\u20148. Vinculum conjugalis\ncharitatis adamentinum.\u20149. Accrescit dulcis affinium turba, duplicatur\nnumerus parentum, fratrum, sororum, nepotum.\u201410. Pulchra sis prole\nparens.\u201411. Lex Mosis sterilitatem matrimonii execratur, quanto amplius\ncoelibatum?\u201412. Si natura poenam non effugit, ne voluntas quidem\neffugiet.\n1. Hast thou means? thou hast none to keep and increase it.\u20142. Hast\nnone? thou hast one to help to get it.\u20143. Art in prosperity? thine\nhappiness is doubled.\u20144. Art in adversity? she'll comfort, assist, bear\na part of thy burden to make it more tolerable.\u20145. Art at home? she'll\ndrive away melancholy.\u20146. Art abroad? she looks after thee going from\nhome, wishes for thee in thine absence, and joyfully welcomes thy\nreturn.\u20147. There's nothing delightsome without society, no society so\nsweet as matrimony.\u20148. The band of conjugal love is adamantine.\u20149. The\nsweet company of kinsmen increaseth, the number of parents is doubled,\nof brothers, sisters, nephews.\u201410. Thou art made a father by a fair and\nhappy issue.\u201411. Moses curseth the barrenness of matrimony, how much\nmore a single life?\u201412. If nature escape not punishment, surely thy\nwill shall not avoid it.\nAll this is true, say you, and who knows it not? but how easy a matter\nis it to answer these motives, and to make an Antiparodia quite\nopposite unto it? To exercise myself I will essay:\n1. Hast thou means? thou hast one to spend it.\u20142. Hast none? thy\nbeggary is increased.\u20143. Art in prosperity? thy happiness is ended.\u20144.\nArt in adversity? like Job's wife she'll aggravate thy misery, vex thy\nsoul, make thy burden intolerable.\u20145. Art at home? she'll scold thee\nout of doors.\u20146. Art abroad? If thou be wise keep thee so, she'll\nperhaps graft horns in thine absence, scowl on thee coming home.\u20147.\nNothing gives more content than solitariness, no solitariness like this\nof a single life,\u20148. The band of marriage is adamantine, no hope of\nlosing it, thou art undone.\u20149. Thy number increaseth, thou shalt be\ndevoured by thy wife's friends.\u201410. Thou art made a cornuto by an\nunchaste wife, and shalt bring up other folks' children instead of\nthine own.\u201411. Paul commends marriage, yet he prefers a single\nlife.\u201412. Is marriage honourable? What an immortal crown belongs to\nvirginity?\nSo Siracides himself speaks as much as may be for and against women, so\ndoth almost every philosopher plead pro and con, every poet thus argues\nthe case (though what cares vulgus nominum what they say?): so can I\nconceive peradventure, and so canst thou: when all is said, yet since\nsome be good, some bad, let's put it to the venture. I conclude\ntherefore with Seneca,\n\u2014\u2014\u2014cur Toro viduo jaces?\nTristem juventam solve: mine luxus rape,\nEffunde habenas, optimos vitae dies\nEffluere prohibe.\n\nWhy dost thou lie alone, let thy youth and best days to pass away?\nMarry whilst thou mayst, donec viventi canities abest morosa, whilst\nthou art yet able, yet lusty, [5958]Elige cui dicas, tu mihi sola\nplaces, make thy choice, and that freely forthwith, make no delay, but\ntake thy fortune as it falls. 'Tis true,\n[5959]\u2014calamitosus est qui inciderit\nIn malam uxorem, felix qui in bonam,\n\n'Tis a hazard both ways I confess, to live single or to marry,\n[5960]Nam et uxorem ducere, et non ducere malum est, it may be bad, it\nmay be good, as it is a cross and calamity on the one side, so 'tis a\nsweet delight, an incomparable happiness, a blessed estate, a most\nunspeakable benefit, a sole content, on the other; 'tis all in the\nproof. Be not then so wayward, so covetous, so distrustful, so curious\nand nice, but let's all marry, mutuos foventes amplexus; Take me to\nthee, and thee to me, tomorrow is St. Valentine's day, let's keep it\nholiday for Cupid's sake, for that great god Love's sake, for Hymen's\nsake, and celebrate [5961]Venus' vigil with our ancestors for company\ntogether, singing as they did,\nCrasam et qui nunquam amavit, quique amavit, eras amet,\nVer novum, ver jam canorum, ver natus orbis est,\nVere concordant amores, vere nubunt alites,\nEt nemus coma resolvit, &c.\u2014\u2014\u2014\nCras amet, &c.\u2014\u2014\u2014\n\nLet those love now who never loved before,\nAnd those who always loved now love the more;\nSweet loves are born with every opening spring;\nBirds from the tender boughs their pledges sing, &c.\n\nLet him that is averse from marriage read more in Barbarus de re uxor.\nlib. 1. cap. 1. Lemnius de institut. cap. 4. P. Godefridus de Amor.\nlib. 3. cap. 1. [5962]Nevisanus, lib. 3. Alex. ab Alexandro, lib. 4.\ncap. 8. Tunstall, Erasmus' tracts in laudem matrimonii &c., and I doubt\nnot but in the end he will rest satisfied, recant with Beroaldus, do\npenance for his former folly, singing some penitential ditties, desire\nto be reconciled to the deity of this great god Love, go a pilgrimage\nto his shrine, offer to his image, sacrifice upon his altar, and be as\nwilling at last to embrace marriage as the rest: There will not be\nfound, I hope, [5963]No, not in that severe family of Stoics, who shall\nrefuse to submit his grave beard, and supercilious looks to the\nclipping of a wife, or disagree from his fellows in this point. For\nwhat more willingly (as [5964]Varro holds) can a proper man see than a\nfair wife, a sweet wife, a loving wife? can the world afford a better\nsight, sweeter content, a fairer object, a more gracious aspect?\nSince then this of marriage is the last and best refuge, and cure of\nheroical love, all doubts are cleared, and impediments removed; I say\nagain, what remains, but that according to both their desires, they be\nhappily joined, since it cannot otherwise be helped? God send us all\ngood wives, every man his wish in this kind, and me mine!\n[5965]And God that all this world hath ywrought\nSend him his Love that hath it so deere bought.\n\nIf all parties be pleased, ask their banns, 'tis a match. [5966]Fruitur\nRhodanthe sponsa, sponso Dosicle, Rhodanthe and Dosicles shall go\ntogether, Clitiphon and Leucippe, Theagines and Chariclea, Poliarchus\nhath his Argenis', Lysander Calista, to make up the mask)\n[5967]Polilurque sua puer Iphis Ianthi.\nAnd Troilus in lust and in quiet\nIs with Creseid, his own heart sweet.\n\nAnd although they have hardly passed the pikes, through many\ndifficulties and delays brought the match about, yet let them take this\nof [5968] Aristaenetus (that so marry) for their comfort: [5969]after\nmany troubles and cares, the marriages of lovers are more sweet and\npleasant. As we commonly conclude a comedy with a [5970]wedding, and\nshaking of hands, let's shut up our discourse, and end all with an\n[5971]Epithalamium.\nFeliciter nuptis, God give them joy together. [5972]Hymen O Hymenae,\nHymen ades O Hymenaee! Bonum factum, 'tis well done, Haud equidem sine\nmente reor, sine numine Divum, 'tis a happy conjunction, a fortunate\nmatch, an even couple,\nAmbo animis, ambo praestantes viribus, ambo\nFlorentes annis,\u2014\u2014\u2014\n\nthey both excel in gifts of body and mind, are both equal in years,\nyouth, vigour, alacrity, she is fair and lovely as Lais or Helen, he as\nanother Charinus or Alcibiades,\n[5973]\u2014\u2014\u2014ludite ut lubet et brevi\nLiberos date.\u2014\u2014\u2014\n\nThen modestly go sport and toy,\nAnd let's have every year a boy.\n\n[5974]Go give a sweet smell as incense, and bring forth flowers as the\nlily: that we may say hereafter, Scitus Mecastor natus est Pamphilo\npuer. In the meantime I say,\n[5975]Ite, agite, O juvenes, [5976]non murmura vestra columbae,\nBrachia, non hederae, neque vincant oscula conchae.\n\nGentle youths, go sport yourselves betimes,\nLet not the doves outpass your murmurings,\nOr ivy-clasping arms, or oyster-kissings.\n\nAnd in the morn betime, as those [5977]Lacedaemonian lasses saluted\nHelena and Menelaus, singing at their windows, and wishing good\nsuccess, do we at yours:\nSalve O sponsa, salve felix, det vobis Latona\nFelicem sobolem, Venus dea det aequalem amorem\nInter vos mutuo; Saturnus durabiles divitias,\nDormite in pectora mutuo amorem inspirantes,\nEt desiderium!\u2014\u2014\u2014\n\nGood morrow, master bridegroom, and mistress bride,\nMany fair lovely bairns to you betide!\nLet Venus to you mutual love procure,\nLet Saturn give you riches to endure.\nLong may you sleep in one another's arms,\nInspiring sweet desire, and free from harms.\n\nEven all your lives long,\n[5978]Contingat vobis turturum concordia,\nCorniculae vivacitas\u2014\u2014\u2014\n\nThe love of turtles hap to you,\nAnd ravens' years still to renew.\n\nLet the Muses sing, (as he said;) the Graces dance, not at their\nweddings only but all their days long; so couple their hearts, that no\nirksomeness or anger ever befall them: let him never call her other\nname than my joy, my light, or she call him otherwise than sweetheart.\nTo this happiness of theirs, let not old age any whit detract, but as\ntheir years, so let their mutual love and comfort increase. And when\nthey depart this life,\n\u2014\u2014\u2014concordes quoniam vixere tot annos,\nAuferat hora duos eadem, nec conjugis usquam\nBusta suae videat, nec sit tumulandus ab illa.\n\nBecause they have so sweetly liv'd together,\nLet not one die a day before the other,\nHe bury her, she him, with even fate,\nOne hour their souls let jointly separate.\n\n[5979]Fortunati ambo si quid mea carmina possunt,\nNulla dies unquam memori vos eximet aevo.\n\nAtque haec de amore dixisse sufficiat, sub correctione, [5980]quod ait\nille, cujusque melius sentientis. Plura qui volet de remediis amoris,\nlegat Jasonem Pratensem, Arnoldum, Montaltum, Savanarolum, Langium,\nValescum, Crimisonum, Alexandrum Benedictum, Laurentium, Valleriolam, e\nPoetis Nasonem, e nostratibus Chaucerum, &c., with whom I conclude,\n[5981]For my words here and every part,\nI speak hem all under correction,\nOf you that feeling have in love's art,\nAnd put it all in your discretion,\nTo intreat or make diminution,\nOf my language, that I you beseech:\nBut now to purpose of my rather speech.\n\n\n\nSECT. III. MEMB. I.\n\nSUBSECT. I.\u2014_Jealousy, its Equivocations, Name, Definition, Extent,\nseveral kinds; of Princes, Parents, Friends. In Beasts, Men: before\nmarriage, as Co-rivals; or after, as in this place_.\n\nValescus de Taranta cap. de Melanchol. Aelian Montaltus, Felix\nPlaterus, Guianerius, put jealousy for a cause of melancholy, others\nfor a symptom; because melancholy persons amongst these passions and\nperturbations of the mind, are most obnoxious to it. But methinks for\nthe latitude it hath, and that prerogative above other ordinary\nsymptoms, it ought to be treated of as a species apart, being of so\ngreat and eminent note, so furious a passion, and almost of as great\nextent as love itself, as [5982]Benedetto Varchi holds, no love without\na mixture of jealousy, qui non zelat, non amat. For these causes I will\ndilate, and treat of it by itself, as a bastard-branch or kind of\nlove-melancholy, which, as heroical love goeth commonly before\nmarriage, doth usually follow, torture, and crucify in like sort,\ndeserves therefore to be rectified alike, requires as much care and\nindustry, in setting out the several causes of it, prognostics and\ncures. Which I have more willingly done, that he that is or hath been\njealous, may see his error as in a glass; he that is not, may learn to\ndetest, avoid it himself, and dispossess others that are anywise\naffected with it.\nJealousy is described and defined to be [5983]a certain suspicion which\nthe lover hath of the party he chiefly loveth, lest he or she should be\nenamoured of another: or any eager desire to enjoy some beauty alone,\nto have it proper to himself only: a fear or doubt, lest any foreigner\nshould participate or share with him in his love. Or (as [5984]Scaliger\nadds) a fear of losing her favour whom he so earnestly affects. Cardan\ncalls it a [5985]zeal for love, and a kind of envy lest any man should\nbeguile us. [5986]Ludovicus Vives defines it in the very same words, or\nlittle differing in sense.\nThere be many other jealousies, but improperly so called all; as that\nof parents, tutors, guardians over their children, friends whom they\nlove, or such as are left to their wardship or protection.\n[5987]Storax non rediit hac nocte a coena Aeschinus,\nNeque servulorum quispiam qui adversum ierant?\n\nAs the old man in the comedy cried out in a passion, and from a\nsolicitous fear and care he had of his adopted son; [5988]not of\nbeauty, but lest they should miscarry, do amiss, or any way discredit,\ndisgrace (as Vives notes) or endanger themselves and us. [5989]Aegeus\nwas so solicitous for his son Theseus, (when he went to fight with the\nMinotaur) of his success, lest he should be foiled, [5990]Prona est\ntimori semper in pejus fides. We are still apt to suspect the worst in\nsuch doubtful cases, as many wives in their husband's absence, fond\nmothers in their children's, lest if absent they should be misled or\nsick, and are continually expecting news from them, how they do fare,\nand what is become of them, they cannot endure to have them long out of\ntheir sight: oh my sweet son, O my dear child, &c. Paul was jealous\nover the Church of Corinth, as he confesseth, 2 Cor. xi. 12. With a\ngodly jealousy, to present them a pure virgin to Christ; and he was\nafraid still, lest as the serpent beguiled Eve, through his subtlety,\nso their minds should be corrupt from the simplicity that is in Christ.\nGod himself, in some sense, is said to be jealous, [5991]I am a jealous\nGod, and will visit: so Psalm lxxix. 5. Shall thy jealousy burn like\nfire for ever? But these are improperly called jealousies, and by a\nmetaphor, to show the care and solicitude they have of them. Although\nsome jealousies express all the symptoms of this which we treat of,\nfear, sorrow, anguish, anxiety, suspicion, hatred, &c., the object only\nvaried. That of some fathers is very eminent, to their sons and heirs;\nfor though they love them dearly being children, yet now coming towards\nman's estate they may not well abide them, the son and heir is commonly\nsick of the father, and the father again may not well brook his eldest\nson, inde simultates, plerumque contentiones et inimicitiae; but that\nof princes is most notorious, as when they fear co-rivals (if I may so\ncall them) successors, emulators, subjects, or such as they have\noffended. [5992] Omnisque potestas impatiens consortis erit: they are\nstill suspicious, lest their authority should be diminished, [5993]as\none observes; and as Comineus hath it, [5994]it cannot be expressed\nwhat slender causes they have of their grief and suspicion, a secret\ndisease, that commonly lurks and breeds in princes' families. Sometimes\nit is for their honour only, as that of Adrian the emperor, [5995]that\nkilled all his emulators. Saul envied David; Domitian Agricola, because\nhe did excel him, obscure his honour, as he thought, eclipse his fame.\nJuno turned Praetus' daughters into kine, for that they contended with\nher for beauty; [5996]Cyparissae, king Eteocles' children, were envied\nof the goddesses for their excellent good parts, and dancing amongst\nthe rest, saith [5997]Constantine, and for that cause flung headlong\nfrom heaven, and buried in a pit, but the earth took pity of them, and\nbrought out cypress trees to preserve their memories. [5998]Niobe,\nArachne, and Marsyas, can testify as much. But it is most grievous when\nit is for a kingdom itself, or matters of commodity, it produceth\nlamentable effects, especially amongst tyrants, in despotico Imperio,\nand such as are more feared than beloved of their subjects, that get\nand keep their sovereignty by force and fear. [5999]Quod civibus tenere\nte invitis scias, &c., as Phalaris, Dionysius, Periander held theirs.\nFor though fear, cowardice, and jealousy, in Plutarch's opinion, be the\ncommon causes of tyranny, as in Nero, Caligula, Tiberius, yet most take\nthem to be symptoms. For [6000]what slave, what hangman (as Bodine well\nexpresseth this passion, l. 2. c. 5. de rep.) can so cruelly torture a\ncondemned person, as this fear and suspicion? Fear of death, infamy,\ntorments, are those furies and vultures that vex and disquiet tyrants,\nand torture them day and night, with perpetual terrors and affrights,\nenvy, suspicion, fear, desire of revenge, and a thousand such\ndisagreeing perturbations, turn and affright the soul out of the hinges\nof health, and more grievously wound and pierce, than those cruel\nmasters can exasperate and vex their apprentices or servants, with\nclubs, whips, chains, and tortures. Many terrible examples we have in\nthis kind, amongst the Turks especially, many jealous outrages;\n[6001]Selimus killed Kornutus his youngest brother, five of his\nnephews, Mustapha Bassa, and divers others. [6002]Bajazet the second\nTurk, jealous of the valour and greatness of Achmet Bassa, caused him\nto be slain. [6003]Suleiman the Magnificent murdered his own son\nMustapha; and 'tis an ordinary thing amongst them, to make away their\nbrothers, or any competitors, at the first coming to the crown: 'tis\nall the solemnity they use at their fathers' funerals. What mad pranks\nin his jealous fury did Herod of old commit in Jewry, when he massacred\nall the children of a year old? [6004]Valens the emperor in\nConstantinople, when as he left no man alive of quality in his kingdom\nthat had his name begun with Theo; Theodoti, Theognosti, Theodosii,\nTheoduli, &c. They went all to their long home, because a wizard told\nhim that name should succeed in his empire. And what furious designs\nhath [6005]Jo. Basilius, that Muscovian tyrant, practised of late? It\nis a wonder to read that strange suspicion, which Suetonius reports of\nClaudius Caesar, and of Domitian, they were afraid of every man they\nsaw: and which Herodian of Antoninus and Geta, those two jealous\nbrothers, the one could not endure so much as the other's servants, but\nmade away him, his chiefest followers, and all that belonged to him, or\nwere his well-wishers. [6006]Maximinus perceiving himself to be odious\nto most men, because he was come to that height of honour out of base\nbeginnings, and suspecting his mean parentage would be objected to him,\ncaused all the senators that were nobly descended, to be slain in a\njealous humour, turned all the servants of Alexander his predecessor\nout of doors, and slew many of them, because they lamented their\nmaster's death, suspecting them to be traitors, for the love they bare\nto him. When Alexander in his fury had made Clitus his dear friend to\nbe put to death, and saw now (saith [6007]Curtius) an alienation in his\nsubjects' hearts, none durst talk with him, he began to be jealous of\nhimself, lest they should attempt as much on him, and said they lived\nlike so many wild beasts in a wilderness, one afraid of another. Our\nmodern stories afford us many notable examples. [6008]Henry the Third\nof France, jealous of Henry of Lorraine, Duke of Guise, _anno_ 1588,\ncaused him to be murdered in his own chamber. [6009]Louis the Eleventh\nwas so suspicious, he durst not trust his children, every man about him\nhe suspected for a traitor; many strange tricks Comineus telleth of\nhim. How jealous was our Henry the [6010]Fourth of King Richard the\nSecond, so long as he lived, after he was deposed? and of his own son\nHenry in his latter days? which the prince well perceiving, came to\nvisit his father in his sickness, in a watchet velvet gown, full of\neyelet holes, and with needles sticking in them (as an emblem of\njealousy), and so pacified his suspicious father, after some speeches\nand protestations, which he had used to that purpose. Perpetual\nimprisonment, as that of Robert [6011]Duke of Normandy, in the days of\nHenry the First, forbidding of marriage to some persons, with such like\nedicts and prohibitions, are ordinary in all states. In a word\n([6012]as he said) three things cause jealousy, a mighty state, a rich\ntreasure, a fair wife; or where there is a cracked title, much tyranny,\nand exactions. In our state, as being freed from all these fears and\nmiseries, we may be most secure and happy under the reign of our\nfortunate prince:\n[6013]His fortune hath indebted him to none\nBut to all his people universally;\nAnd not to them but for their love alone,\nWhich they account as placed worthily.\nHe is so set, he hath no cause to be\nJealous, or dreadful of disloyalty;\nThe pedestal whereon his greatness stands.\nIs held of all our hearts, and all our hands.\n\nBut I rove, I confess. These equivocations, jealousies, and many such,\nwhich crucify the souls of men, are not here properly meant, or in this\ndistinction of ours included, but that alone which is for beauty,\ntending to love, and wherein they can brook no co-rival, or endure any\nparticipation: and this jealousy belongs as well to brute beasts, as\nmen. Some creatures, saith [6014]Vives, swans, doves, cocks, bulls,\n&c., are jealous as well as men, and as much moved, for fear of\ncommunion.\n[6015]Grege pro toto bella juvenci,\nSi con jugio timuere suo,\nPoscunt timidi praelia cervi,\nEt mugitus dant concepti signa furoris.\n\nIn Venus' cause what mighty battles make\nYour raving bulls, and stirs for their herd's sake:\nAnd harts and bucks that are so timorous,\nWill fight and roar, if once they be but jealous.\n\nIn bulls, horses, goats, this is most apparently discerned. Bulls\nespecially, alium in pascuis non admittit, he will not admit another\nbull to feed in the same pasture, saith [6016]Oppin: which Stephanus\nBathorius, late king of Poland, used as an impress, with that motto,\nRegnum non capit duos. R. T. in his Blazon of Jealousy, telleth a story\nof a swan about Windsor, that finding a strange cock with his mate, did\nswim I know not how many miles after to kill him, and when he had so\ndone, came back and killed his hen; a certain truth, he saith, done\nupon Thames, as many watermen, and neighbour gentlemen, can tell. Fidem\nsuam liberet; for my part, I do believe it may be true; for swans have\never been branded with that epithet of jealousy.\n[6017]The jealous swanne against his death that singeth,\nAnd eke the owle that of death bode bringeth.\n\n[6018]Some say as much of elephants, that they are more jealous than\nany other creatures whatsoever; and those old Egyptians, as\n[6019]Pierius informeth us, express in their hieroglyphics, the passion\nof jealousy by a camel; [6020]because that fearing the worst still\nabout matters of venery, he loves solitudes, that he may enjoy his\npleasure alone, et in quoscunque obvios insurgit, Zelolypiae stimulis\nagitatus, he will quarrel and fight with whatsoever comes next, man or\nbeast, in his jealous fits. I have read as much of [6021]crocodiles;\nand if Peter Martyr's authority be authentic, legat. Babylonicae lib.\n3. you shall have a strange tale to that purpose confidently related.\nAnother story of the jealousy of dogs, see in Hieron. Fabricius, Tract.\n3. cap. 5. de loquela animalium.\nBut this furious passion is most eminent in men, and is as well amongst\nbachelors as married men. If it appear amongst bachelors, we commonly\ncall them rivals or co-rivals, a metaphor derived from a river,\nrivales, a [6022]rivo; for as a river, saith Acron in Hor. Art. Poet.\nand Donat in Ter. Eunuch. divides a common ground between two men, and\nboth participate of it, so is a woman indifferent between two suitors,\nboth likely to enjoy her; and thence comes this emulation, which breaks\nout many times into tempestuous storms, and produceth lamentable\neffects, murder itself, with much cruelty, many single combats. They\ncannot endure the least injury done unto them before their mistress,\nand in her defence will bite off one another's noses; they are most\nimpatient of any flout, disgrace, lest emulation or participation in\nthat kind. [6023]Lacerat lacerium Largi mordax Memnius. Memnius the\nRoman (as Tully tells the story, de oratore, lib. 2.), being co-rival\nwith Largus Terracina, bit him by the arm, which fact of his was so\nfamous, that it afterwards grew to a proverb in those parts.\n[6024]Phaedria could not abide his co-rival Thraso; for when Parmeno\ndemanded, numquid aliud imperas? whether he would command him any more\nservice: No more (saith he) but to speak in his behalf, and to drive\naway his co-rival if he could. Constantine, in the eleventh book of his\nhusbandry, cap. 11, hath a pleasant tale of the pine-tree; [6025]she\nwas once a fair maid, whom Pineus and Boreas, two co-rivals, dearly\nsought; but jealous Boreas broke her neck, &c. And in his eighteenth\nchapter he telleth another tale of [6026]Mars, that in his jealousy\nslew Adonis. Petronius calleth this passion amantium furiosum\naemulationem, a furious emulation; and their symptoms are well\nexpressed by Sir Geoffrey Chaucer in his first Canterbury Tale. It will\nmake the nearest and dearest friends fall out; they will endure all\nother things to be common, goods, lands, moneys, participate of each\npleasure, and take in good part any disgraces, injuries in another\nkind; but as Propertius well describes it in an elegy of his, in this\nthey will suffer nothing, have no co-rivals.\n\n[6027]Tu mihi vel ferro pectus, vel perde veneno,\nA domina tantum te modo tolle mea:\n\nTe socium vitae te corporis esse licebit,\nTe dominum admitto rebus amice meis.\n\nLecto te solum, lecto te deprecor uno,\nRivalem possum non ego ferre Jovem.\n\n\nStab me with sword, or poison strong\nGive me to work my bane:\n\nSo thou court not my lass, so thou\nFrom mistress mine refrain.\n\nCommand myself, my body, purse,\nAs thine own goods take all,\n\nAnd as my ever dearest friend,\nI ever use thee shall.\n\nO spare my love, to have alone\nHer to myself I crave,\n\nNay, Jove himself I'll not endure\nMy rival for to have.\n\nThis jealousy, which I am to treat of, is that which belongs to married\nmen, in respect of their own wives; to whose estate, as no sweetness,\npleasure, happiness can be compared in the world, if they live quietly\nand lovingly together; so if they disagree or be jealous, those bitter\npills of sorrow and grief, disastrous mischiefs, mischances, tortures,\ngripings, discontents, are not to be separated from them. A most\nviolent passion it is where it taketh place, an unspeakable torment, a\nhellish torture, an infernal plague, as Ariosto calls it, a fury, a\ncontinual fever, full of suspicion, fear, and sorrow, a martyrdom, a\nmirth-marring monster. The sorrow and grief of heart of one woman\njealous of another, is heavier than death, Ecclus. xxviii. 6. as\n[6028]Peninnah did Hannah, vex her and upbraid her sore. 'Tis a main\nvexation, a most intolerable burden, a corrosive to all content, a\nfrenzy, a madness itself; as [6029]Beneditto Varchi proves out of that\nselect sonnet of Giovanni de la Casa, that reverend lord, as he styles\nhim.\n\nSUBSECT. II.\u2014_Causes of Jealousy. Who are most apt. Idleness,\nmelancholy, impotency, long absence, beauty, wantonness, naught\nthemselves. Allurements, from time, place, persons, bad usage, causes_.\n\nAstrologers make the stars a cause or sign of this bitter passion, and\nout of every man's horoscope will give a probable conjecture whether he\nwill be jealous or no, and at what time, by direction of the\nsignificators to their several promissors: their aphorisms are to be\nread in Albubater, Pontanus, Schoner, Junctine, &c. Bodine, cap. 5.\nmeth. hist. ascribes a great cause to the country or clime, and\ndiscourseth largely there of this subject, saying, that southern men\nare more hot, lascivious, and jealous, than such as live in the north;\nthey can hardly contain themselves in those hotter climes, but are most\nsubject to prodigious lust. Leo Afer telleth incredible things almost,\nof the lust and jealousy of his countrymen of Africa, and especially\nsuch as live about Carthage, and so doth every geographer of them in\n[6030]Asia, Turkey, Spaniards, Italians. Germany hath not so many\ndrunkards, England tobacconists, France dancers, Holland mariners, as\nItaly alone hath jealous husbands. And in [6031]Italy some account them\nof Piacenza more jealous than the rest. In [6032]Germany, France,\nBritain, Scandia, Poland, Muscovy, they are not so troubled with this\nferal malady, although Damianus a Goes, which I do much wonder at, in\nhis topography of Lapland, and Herbastein of Russia, against the stream\nof all other geographers, would fasten it upon those northern\ninhabitants. Altomarius Poggius, and Munster in his description of\nBaden, reports that men and women of all sorts go commonly into the\nbaths together, without all suspicion, the name of jealousy (saith\nMunster) is not so much as once heard of among them. In Friesland the\nwomen kiss him they drink to, and are kissed again of those they\npledge. The virgins in Holland go hand in hand with young men from\nhome, glide on the ice, such is their harmless liberty, and lodge\ntogether abroad without suspicion, which rash Sansovinus an Italian\nmakes a great sign of unchastity. In France, upon small acquaintance,\nit is usual to court other men's wives, to come to their houses, and\naccompany them arm in arm in the streets, without imputation. In the\nmost northern countries young men and maids familiarly dance together,\nmen and their wives, [6033]which, Siena only excepted, Italians may not\nabide. The [6034]Greeks, on the other side, have their private baths\nfor men and women, where they must not come near, nor so much as see\none another: and as [6035]Bodine observes lib. 5. de repub. the\nItalians could never endure this, or a Spaniard, the very conceit of it\nwould make him mad: and for that cause they lock up their women, and\nwill not suffer them to be near men, so much as in the [6036]church,\nbut with a partition between. He telleth, moreover, how that when he\nwas ambassador in England, he heard Mendoza the Spanish legate finding\nfault with it, as a filthy custom for men and women to sit\npromiscuously in churches together; but Dr. Dale the master of the\nrequests told him again, that it was indeed a filthy custom in Spain,\nwhere they could not contain themselves from lascivious thoughts in\ntheir holy places, but not with us. Baronius in his Annals, out of\nEusebius, taxeth Licinius the emperor for a decree of his made to this\neffect, Jubens ne viri simul cum mulieribus in ecclesia interessent:\nfor being prodigiously naught himself, aliorum naturam ex sua vitiosa\nmente spectavit, he so esteemed others. But we are far from any such\nstrange conceits, and will permit our wives and daughters to go to the\ntavern with a friend, as Aubanus saith, modo absit lascivia, and\nsuspect nothing, to kiss coming and going, which, as Erasmus writes in\none of his epistles, they cannot endure. England is a paradise for\nwomen, and hell for horses: Italy a paradise for horses, hell for\nwomen, as the diverb goes. Some make a question whether this headstrong\npassion rage more in women than men, as Montaigne l. 3. But sure it is\nmore outrageous in women, as all other melancholy is, by reason of the\nweakness of their sex. Scaliger Poet. lib. cap. 13. concludes against\nwomen: [6037]Besides their inconstancy, treachery, suspicion,\ndissimulation, superstition, pride, (for all women are by nature proud)\ndesire of sovereignty, if they be great women, (he gives instance in\nJuno) bitterness and jealousy are the most remarkable affections.\nSed neque fulvus aper media tam fulvus in ira est,\nFulmineo rapidos dum rotat ore canes.\nNec leo, &c.\u2014\u2014\u2014\n\nTiger, boar, bear, viper, lioness,\nA woman's fury cannot express.\n\n[6038]Some say redheaded women, pale-coloured, black-eyed, and of a\nshrill voice, are most subject to jealousy.\n[6039]High colour in a woman choler shows,\nNaught are they, peevish, proud, malicious;\nBut worst of all, red, shrill, and jealous.\n\nComparisons are odious, I neither parallel them with others, nor debase\nthem any more: men and women are both bad, and too subject to this\npernicious infirmity. It is most part a symptom and cause of\nmelancholy, as Plater and Valescus teach us: melancholy men are apt to\nbe jealous, and jealous apt to be melancholy.\nPale jealousy, child of insatiate love,\nOf heart-sick thoughts which melancholy bred,\nA hell-tormenting fear, no faith can move,\nBy discontent with deadly poison fed;\nWith heedless youth and error vainly led.\nA mortal plague, a virtue-drowning flood,\nA hellish fire not quenched but with blood.\n\nIf idleness concur with melancholy, such persons are most apt to be\njealous; 'tis [6040]Nevisanus' note, an idle woman is presumed to be\nlascivious, and often jealous. Mulier cum sola cogitat, male cogitat:\nand 'tis not unlikely, for they have no other business to trouble their\nheads with.\nMore particular causes be these which follow. Impotency first, when a\nman is not able of himself to perform those dues which he ought unto\nhis wife: for though he be an honest liver, hurt no man, yet Trebius\nthe lawyer may make a question, an suum cuique tribuat, whether he give\nevery one their own; and therefore when he takes notice of his wants,\nand perceives her to be more craving, clamorous, insatiable and prone\nto lust than is fit, he begins presently to suspect, that wherein he is\ndefective, she will satisfy herself, she will be pleased by some other\nmeans. Cornelius Gallus hath elegantly expressed this humour in an\nepigram to his Lychoris.\n\n[6041]Jamque alios juvenes aliosque requirit amores,\nMe vocat imbellem decrepitumque senem, &c.\n\nFor this cause is most evident in old men, that are cold and dry by\nnature, and married, succi plenis, to young wanton wives; with old\ndoting Janivere in Chaucer, they begin to mistrust all is not well,\n\u2014\u2014\u2014She was young and he was old,\nAnd therefore he feared to be a cuckold.\n\nAnd how should it otherwise be? old age is a disease of itself,\nloathsome, full of suspicion and fear; when it is at best, unable,\nunfit for such matters. [6042]Tam apta nuptiis quam bruma messibus, as\nwelcome to a young woman as snow in harvest, saith Nevisanus: Et si\ncapis juvenculam, faciet tibi cornua: marry a lusty maid and she will\nsurely graft horns on thy head. [6043]All women are slippery, often\nunfaithful to their husbands (as Aeneas Sylvius epist. 38. seconds\nhim), but to old men most treacherous: they had rather mortem\namplexarier, lie with a corse than such a one: [6044]Oderunt illum\npueri, contemnunt mulieres. On the other side many men, saith\nHieronymus, are suspicious of their wives, [6045]if they be lightly\ngiven, but old folks above the rest. Insomuch that she did not complain\nwithout a cause in [6046]Apuleius, of an old bald bedridden knave she\nhad to her good man: Poor woman as I am, what shall I do? I have an old\ngrim sire to my husband, as bald as a coot, as little and as unable as\na child, a bedful of bones, he keeps all the doors barred and locked\nupon me, woe is me, what shall I do? He was jealous, and she made him a\ncuckold for keeping her up: suspicion without a cause, hard usage is\nable of itself to make a woman fly out, that was otherwise honest,\n[6047]\u2014\u2014\u2014plerasque bonas tractatio pravas\nEsse facit,\u2014\u2014\u2014\n\nbad usage aggravates the matter. Nam quando mulieres cognoscunt maritum\nhoc advertere, licentius peccant, [6048]as Nevisanus holds, when a\nwoman thinks her husband watcheth her, she will sooner offend;\n[6049]Liberius peccant, et pudor omnis abest, rough handling makes them\nworse: as the goodwife of Bath in Chaucer brags,\nIn his own grease I made him frie\nFor anger and for every jealousie.\n\nOf two extremes, this of hard usage is the worst. 'Tis a great fault\n(for some men are uxorii) to be too fond of their wives, to dote on\nthem as [6050]Senior Deliro on his Fallace, to be too effeminate, or as\nsome do, to be sick for their wives, breed children for them, and like\nthe [6051] Tiberini lie in for them, as some birds hatch eggs by turns,\nthey do all women's offices: Caelius Rhodiginus ant. lect. Lib. 6. cap.\n24. makes mention of a fellow out of Seneca, [6052]that was so besotted\non his wife, he could not endure a moment out of her company, he wore\nher scarf when he went abroad next his heart, and would never drink but\nin that cup she began first. We have many such fondlings that are their\nwives' packhorses and slaves, (nam grave malum uxor superans virum\nsuum, as the comical poet hath it, there's no greater misery to a man\nthan to let his wife domineer) to carry her muff, dog, and fan, let her\nwear the breeches, lay out, spend, and do what she will, go and come\nwhither, when she will, they give consent.\nHere, take my muff, and, do you hear, good man;\nNow give me pearl, and carry you my fan, &c.\n\n[6053]\u2014\u2014\u2014poscit pallam, redimicula, inaures;\nCurre, quid hic cessas? vulgo vult illa videri,\nTu pete lecticas\u2014\u2014\u2014\n\nmany brave and worthy men have trespassed in this kind, multos foras\nclaros domestica haec destruxit infamia, and many noble senators and\nsoldiers (as [6054]Pliny notes) have lost their honour, in being\nuxorii, so sottishly overruled by their wives; and therefore Cato in\nPlutarch made a bitter jest on his fellow-citizens, the Romans, we\ngovern all the world abroad, and our wives at home rule us. These\noffend in one extreme; but too hard and too severe, are far more\noffensive on the other. As just a cause may be long absence of either\nparty, when they must of necessity be much from home, as lawyers,\nphysicians, mariners, by their professions; or otherwise make\nfrivolous, impertinent journeys, tarry long abroad to no purpose, lie\nout, and are gadding still, upon small occasions, it must needs yield\nmatter of suspicion, when they use their wives unkindly in the\nmeantime, and never tarry at home, it cannot use but engender some such\nconceit.\n[6055]Uxor si cessas amare te cogitat\nAut tote amari, aut potare, aut animo obsequi,\nEx tibi bene esse soli, quum sibi sit male.\n\nIf thou be absent long, thy wife then thinks,\nTh' art drunk, at ease, or with some pretty minx,\n'Tis well with thee, or else beloved of some,\nWhilst she poor soul doth fare full ill at home.\n\nHippocrates, the physician, had a smack of this disease; for when he\nwas to go home as far as Abdera, and some other remote cities of\nGreece, he writ to his friend Dionysius (if at least those\n[6056]Epistles be his) [6057] to oversee his wife in his absence, (as\nApollo set a raven to watch his Coronis) although she lived in his\nhouse with her father and mother, who be knew would have a care of her;\nyet that would not satisfy his jealousy, he would have his special\nfriend Dionysius to dwell in his house with her all the time of his\nperegrination, and to observe her behaviour, how she carried herself in\nher husband's absence, and that she did not lust after other men.\n[6058]For a woman had need to have an overseer to keep her honest; they\nare bad by nature, and lightly given all, and if they be not curbed in\ntime, as an unpruned tree, they will be full of wild branches, and\ndegenerate of a sudden. Especially in their husband's absence: though\none Lucretia were trusty, and one Penelope, yet Clytemnestra made\nAgamemnon cuckold; and no question there be too many of her conditions.\nIf their husbands tarry too long abroad upon unnecessary business, well\nthey may suspect: or if they run one way, their wives at home will fly\nout another, quid pro quo. Or if present, and give them not that\ncontent which they ought, [6059]Primum ingratae, mox invisae noctes\nquae per somnum transiguntur, they cannot endure to lie alone, or to\nfast long. [6060] Peter Godefridus, in his second book of Love, and\nsixth chapter, hath a story out of St. Anthony's life, of a gentleman,\nwho, by that good man's advice, would not meddle with his wife in the\npassion week, but for his pains she set a pair of horns on his head.\nSuch another he hath out of Abstemius, one persuaded a new married man,\n[6061]to forbear the three first nights, and he should all his lifetime\nafter be fortunate in cattle, but his impatient wife would not tarry so\nlong: well he might speed in cattle, but not in children. Such a tale\nhath Heinsius of an impotent and slack scholar, a mere student, and a\nfriend of his, that seeing by chance a fine damsel sing and dance,\nwould needs marry her, the match was soon made, for he was young and\nrich, genis gratus, corpore glabellus, arte multiscius, et fortuna\nopulentus, like that Apollo in [6062]Apuleius. The first night, having\nliberally taken his liquor (as in that country they do) my fine scholar\nwas so fuzzled, that he no sooner was laid in bed, but he fell fast\nasleep, never waked till morning, and then much abashed, purpureis\nformosa rosis cum Aurora ruberet; when the fair morn with purple hue\n'gan shine, he made an excuse, I know not what, out of Hippocrates\nCous, &c., and for that time it went current: but when as afterward he\ndid not play the man as he should do, she fell in league with a good\nfellow, and whilst he sat up late at his study about those criticisms,\nmending some hard places in Festus or Pollux, came cold to bed, and\nwould tell her still what he had done, she did not much regard what he\nsaid, &c. [6063]She would have another matter mended much rather, which\nhe did not conceive was corrupt: thus he continued at his study late,\nshe at her sport, alibi enim festivas noctes agitabat, hating all\nscholars for his sake, till at length he began to suspect, and turned a\nlittle yellow, as well he might; for it was his own fault; and if men\nbe jealous in such cases ([6064]as oft it falls out) the mends is in\ntheir own hands, they must thank themselves. Who will pity them, saith\nNeander, or be much offended with such wives, si deceptae prius viros\ndecipiant, et cornutos reddant, if they deceive those that cozened them\nfirst. A lawyer's wife in [6065]Aristaenetus, because her husband was\nnegligent in his business, quando lecto danda opera, threatened to\ncornute him: and did not stick to tell Philinna, one of her gossips, as\nmuch, and that aloud for him to hear: If he follow other men's matters\nand leave his own, I'll have an orator shall plead my cause, I care not\nif he know it.\nA fourth eminent cause of jealousy may be this, when he that is\ndeformed, and as Pindarus of Vulcan, sine gratiis natus, hirsute,\nragged, yet virtuously given, will marry some fair nice piece, or light\nhousewife, begins to misdoubt (as well he may) she doth not affect him.\n[6066]Lis est cum forma magna pudicitiae, beauty and honesty have ever\nbeen at odds. Abraham was jealous of his wife because she was fair: so\nwas Vulcan of his Venus, when he made her creaking shoes, saith\n[6067]Philostratus, ne maecharetur, sandalio scilicet deferente, that\nhe might hear by them when she stirred, which Mars indigne ferre,\n[6068]was not well pleased with. Good cause had Vulcan to do as he did,\nfor she was no honester than she should be. Your fine faces have\ncommonly this fault; and it is hard to find, saith Francis Philelphus\nin an epistle to Saxola his friend, a rich man honest, a proper woman\nnot proud or unchaste. Can she be fair and honest too?\n[6069]Saepe etenim oculuit picta sese hydra sub herba,\nSub specie formae, incauto se saepe marito\nNequam animus vendit,\u2014\u2014\u2014\n\nHe that marries a wife that is snowy fair alone, let him look, saith\n[6070] Barbarus, for no better success than Vulcan had with Venus, or\nClaudius with Messalina. And 'tis impossible almost in such cases the\nwife should contain, or the good man not be jealous: for when he is so\ndefective, weak, ill-proportioned, unpleasing in those parts which\nwomen most affect, and she most absolutely fair and able on the other\nside, if she be not very virtuously given, how can she love him? and\nalthough she be not fair, yet if he admire her and think her so, in his\nconceit she is absolute, he holds it impossible for any man living not\nto dote as he doth, to look on her and not lust, not to covet, and if\nhe be in company with her, not to lay siege to her honesty: or else out\nof a deep apprehension of his infirmities, deformities, and other men's\ngood parts, out of his own little worth and desert, he distrusts\nhimself, (for what is jealousy but distrust?) he suspects she cannot\naffect him, or be not so kind and loving as she should, she certainly\nloves some other man better than himself.\n[6071]Nevisanus, lib. 4. num. 72, will have barrenness to be a main\ncause of jealousy. If her husband cannot play the man, some other\nshall, they will leave no remedies unessayed, and thereupon the good\nman grows jealous; I could give an instance, but be it as it is.\nI find this reason given by some men, because they have been formerly\nnaught themselves, they think they may be so served by others, they\nturned up trump before the cards were shuffled; they shall have\ntherefore legem talionis, like for like.\n[6072]Ipse miser docui, quo posset ludere pacto\nCustodes, eheu nunc premor arte mea.\n\nWretch as I was, I taught her bad to be,\nAnd now mine own sly tricks are put upon me.\n\nMala mens, malus animus, as the saying is, ill dispositions cause ill\nsuspicions.\n[6073]There is none jealous, I durst pawn my life,\nBut he that hath defiled another's wife,\nAnd for that he himself hath gone astray,\nHe straightway thinks his wife will tread that way.\n\nTo these two above-named causes, or incendiaries of this rage, I may\nvery well annex those circumstances of time, place, persons, by which\nit ebbs and flows, the fuel of this fury, as [6074]Vives truly\nobserves; and such like accidents or occasions, proceeding from the\nparties themselves, or others, which much aggravate and intend this\nsuspicious humour. For many men are so lasciviously given, either out\nof a depraved nature, or too much liberty, which they do assume unto\nthemselves, by reason of their greatness, in that they are noble men,\n(for licentiae peccandi, et multitudo peccantium are great motives)\nthough their own wives be never so fair, noble, virtuous, honest, wise,\nable, and well given, they must have change.\n[6075]Qui cum legitimi junguntur fccdere lecti,\nVirtute egregiis, facieque domoque puellis,\nScorta tamen, foedasque lupas in fornice quaerunt,\nEt per adulterium nova carpere gaudia tentant.\n\nWho being match'd to wives most virtuous,\nNoble, and fair, fly out lascivious.\n\nQuod licet ingratum est, that which is ordinary, is unpleasant. Nero\n(saith Tacitus) abhorred Octavia his own wife, a noble virtuous lady,\nand loved Acte, a base quean in respect. [6076]Cerinthus rejected\nSulpitia, a nobleman's daughter, and courted a poor servant maid.\u2014tanta\nest aliena in messe voluptas, for that [6077]stolen waters be more\npleasant: or as Vitellius the emperor was wont to say, Jucundiores\namores, qui cum periculo habentur, like stolen venison, still the\nsweetest is that love which is most difficultly attained: they like\nbetter to hunt by stealth in another man's walk, than to have the\nfairest course that may be at game of their own.\n[6078]Aspice ut in coelo modo sol, modo luna ministret,\nSic etiam nobis una pella parum est.\n\nAs sun and moon in heaven change their course,\nSo they change loves, though often to the worse.\n\nOr that some fair object so forcibly moves them, they cannot contain\nthemselves, be it heard or seen they will be at it. [6079]Nessus, the\ncentaur, was by agreement to carry Hercules and his wife over the river\nEvenus; no sooner had he set Dejanira on the other side, but he would\nhave offered violence unto her, leaving Hercules to swim over as he\ncould: and though her husband was a spectator, yet would he not desist\ntill Hercules, with a poisoned arrow, shot him to death. [6080]Neptune\nsaw by chance that Thessalian Tyro, Eunippius' wife, he forthwith, in\nthe fury of his lust, counterfeited her husband's habit, and made him\ncuckold. Tarquin heard Collatine commend his wife, and was so far\nenraged, that in the midst of the night to her he went. [6081]Theseus\nstole Ariadne, vi rapuit that Trazenian Anaxa, Antiope, and now being\nold, Helen, a girl not yet ready for a husband. Great men are most part\nthus affected all, as a horse they neigh, saith [6082]Jeremiah, after\ntheir neighbours' wives,\u2014ut visa pullus adhinnit equa: and if they be\nin company with other women, though in their own wives' presence, they\nmust be courting and dallying with them. Juno in Lucian complains of\nJupiter that he was still kissing Ganymede before her face, which did\nnot a little offend her: and besides he was a counterfeit Amphitryo, a\nbull, a swan, a golden shower, and played many such bad pranks, too\nlong, too shameful to relate.\nOr that they care little for their own ladies, and fear no laws, they\ndare freely keep whores at their wives' noses. 'Tis too frequent with\nnoblemen to be dishonest; Pielas, probitas, fides, privata bona sunt,\nas [6083]he said long since, piety, chastity, and such like virtues are\nfor private men: not to be much looked after in great courts: and which\nSuetonius of the good princes of his time, they might be all engraven\nin one ring, we may truly hold of chaste potentates of our age. For\ngreat personages will familiarly run out in this kind, and yield\noccasion of offence. [6084] Montaigne, in his Essays, gives instate in\nCaesar, Mahomet the Turk, that sacked Constantinople, and Ladislaus,\nking of Naples, that besieged Florence: great men, and great soldiers,\nare commonly great, &c., probatum est, they are good doers. Mars and\nVenus are equally balanced in their actions,\n[6085]Militis in galea nidum fecere columbae,\nApparet Marti quam sit amica Venus.\n\nA dove within a headpiece made her nest,\n'Twixt Mars and Venus see an interest.\n\nEspecially if they be bald, for bald men have ever been suspicious\n(read more in Aristotle, Sect. 4. prob. 19.) as Galba, Otho, Domitian,\nand remarkable Caesar amongst the rest. [6086]Urbani servate uxores,\nmaechum calvum adducimus; besides, this bald Caesar, saith Curio in\nSueton, was omnium mulierum vir; he made love to Eunoe, queen of\nMauritania; to Cleopatra; to Posthumia, wife to Sergius Sulpitius; to\nLollia, wife to Gabinius; to Tertulla, of Crassus; to Mutia, Pompey's\nwife, and I know not how many besides: and well he might, for, if all\nbe true that I have read, he had a license to lie with whom he list.\nInter alios honores Caesari decretos (as Sueton, cap. 52. de Julio, and\nDion, lib. 44. relate) jus illi datum, cum quibuscunque faeminis se\njungendi. Every private history will yield such variety of instances:\notherwise good, wise, discreet men, virtuous and valiant, but too\nfaulty in this. Priamus had fifty sons, but seventeen alone lawfully\nbegotten. [6087]Philippus Bonus left fourteen bastards. Lorenzo de\nMedici, a good prince and a wise, but, saith Machiavel,\n[6088]prodigiously lascivious. None so valiant as Castruccius\nCastrucanus, but, as the said author hath it, [6089]none so incontinent\nas he was. And 'tis not only predominant in grandees this fault: but if\nyou will take a great man's testimony, 'tis familiar with every base\nsoldier in France, (and elsewhere, I think). This vice ([6090] saith\nmine author) is so common with us in France, that he is of no account,\na mere coward, not worthy the name of a soldier, that is not a\nnotorious whoremaster. In Italy he is not a gentleman, that besides his\nwife hath not a courtesan and a mistress. 'Tis no marvel, then, if poor\nwomen in such cases be jealous, when they shall see themselves\nmanifestly neglected, contemned, loathed, unkindly used: their disloyal\nhusbands to entertain others in their rooms, and many times to court\nladies to their faces: other men's wives to wear their jewels: how\nshall a poor woman in such a case moderate her passion? [6091]Quis tibi\nnunc Dido cernenti talia sensus?\nHow, on the other side, shall a poor man contain himself from this\nferal malady, when he shall see so manifest signs of his wife's\ninconstancy? when, as Milo's wife, she dotes upon every young man she\nsees, or, as [6092]Martial's Sota,\u2014deserto sequitur Clitum marito,\ndeserts her husband and follows Clitus. Though her husband be proper\nand tall, fair and lovely to behold, able to give contentment to any\none woman, yet she will taste of the forbidden fruit: Juvenal's Iberina\nto a hair, she is as well pleased with one eye as one man. If a young\ngallant come by chance into her presence, a fastidious brisk, that can\nwear his clothes well in fashion, with a lock, jingling spur, a\nfeather, that can cringe, and withal compliment, court a gentlewoman,\nshe raves upon him, O what a lovely proper man he was, another Hector,\nan Alexander, a goodly man, a demigod, how sweetly he carried himself,\nwith how comely a grace, sic oculos, sic ille manus, sic ora ferebat,\nhow neatly he did wear his clothes! [6093] Quam sese ore ferens, quam\nforti pectore et armis, how bravely did he discourse, ride, sing, and\ndance, &c., and then she begins to loathe her husband, repugnans\nosculatur, to hate him and his filthy beard, his goatish complexion, as\nDoris said of Polyphemus, [6094]totus qui saniem, totus ut hircus olet,\nhe is a rammy fulsome fellow, a goblin-faced fellow, he smells, he\nstinks, Et caepas simul alliumque ructat [6095]\u2014si quando ad thalamum,\n&c., how like a dizzard, a fool, an ass, he looks, how like a clown he\nbehaves himself! [6096]she will not come near him by her own good will,\nbut wholly rejects him, as Venus did her fuliginous Vulcan, at last,\nNec Deus hunc mensa, Dea nec dignata cubili est. [6097]So did Lucretia,\na lady of Senae, after she had but seen Euryalus, in Eurialum tota\nferebatur, domum reversa, &c., she would not hold her eyes off him in\nhis presence,\u2014 [6098]tantum egregio decus enitet ore, and in his\nabsence could think of none but him, odit virum, she loathed her\nhusband forthwith, might not abide him:\n[6099]Et conjugalis negligens tori, viro\nPraesente, acerbo nauseat fastidio;\n\nAll against the laws of matrimony,\nShe did abhor her husband's phis'nomy;\n\nand sought all opportunity to see her sweetheart again. Now when the\ngood man shall observe his wife so lightly given, to be so free and\nfamiliar with every gallant, her immodesty and wantonness, (as\n[6100]Camerarius notes) it must needs yield matter of suspicion to him,\nwhen she still pranks up herself beyond her means and fortunes, makes\nimpertinent journeys, unnecessary visitations, stays out so long, with\nsuch and such companions, so frequently goes to plays, masks, feasts,\nand all public meetings, shall use such immodest [6101]gestures, free\nspeeches, and withal show some distaste of her own husband; how can he\nchoose, though he were another Socrates, but be suspicious, and\ninstantly jealous? [6102] Socraticas tandem faciet transcendere metas;\nmore especially when he shall take notice of their more secret and sly\ntricks, which to cornute their husbands they commonly use (dum ludis,\nludos haec te facit) they pretend love, honour, chastity, and seem to\nrespect them before all men living, saints in show, so cunningly can\nthey dissemble, they will not so much as look upon another man in his\npresence, [6103]so chaste, so religious, and so devout, they cannot\nendure the name or sight of a quean, a harlot, out upon her! and in\ntheir outward carriage are most loving and officious, will kiss their\nhusband, and hang about his neck (dear husband, sweet husband), and\nwith a composed countenance salute him, especially when he comes home;\nor if he go from home, weep, sigh, lament, and take upon them to be\nsick and swoon (like Jocundo's wife in [6104]Ariosto, when her husband\nwas to depart), and yet arrant, &c. they care not for him,\nAye me, the thought (quoth she) makes me so 'fraid,\nThat scarce the breath abideth in my breast;\nPeace, my sweet love and wife, Jocundo said,\nAnd weeps as fast, and comforts her his best, &c.\nAll this might not assuage the woman's pain,\nNeeds must I die before you come again,\nNor how to keep my life I can devise,\nThe doleful days and nights I shall sustain,\nFrom meat my mouth, from sleep will keep mine eyes, &c.\nThat very night that went before the morrow,\nThat he had pointed surely to depart,\nJocundo's wife was sick, and swoon'd for sorrow\nAmid his arms, so heavy was her heart.\n\nAnd yet for all these counterfeit tears and protestations, Jocundo\ncoming back in all haste for a jewel he had forgot,\nHis chaste and yoke-fellow he found\nYok'd with a knave, all honesty neglected,\nThe adulterer sleeping very sound,\nYet by his face was easily detected:\nA beggar's brat bred by him from his cradle.,\nAnd now was riding on his master's saddle.\n\nThus can they cunningly counterfeit, as [6105]Platina describes their\ncustoms, kiss their husbands, whom they had rather see hanging on a\ngallows, and swear they love him dearer than their own lives, whose\nsoul they would not ransom for their little dog's,\n\u2014\u2014\u2014similis si permutatio detur,\nMorte viri cupiunt aniniani servare catellae.\n\nMany of them seem to be precise and holy forsooth, and will go to such\na [6106]church, to hear such a good man by all means, an excellent man,\nwhen 'tis for no other intent (as he follows it) than to see and to be\nseen, to observe what fashions are in use, to meet some pander, bawd,\nmonk, friar, or to entice some good fellow. For they persuade\nthemselves, as [6107] Nevisanus shows, That it is neither sin nor shame\nto lie with a lord or parish priest, if he be a proper man; [6108]and\nthough she kneel often, and pray devoutly, 'tis (saith Platina) not for\nher husband's welfare, or children's good, or any friend, but for her\nsweetheart's return, her pander's health. If her husband would have her\ngo, she feigns herself sick, [6109]Et simulat subito condoluisse caput:\nher head aches, and she cannot stir: but if her paramour ask as much,\nshe is for him in all seasons, at all hours of the night. [6110]In the\nkingdom of Malabar, and about Goa in the East Indies, the women are so\nsubtile that, with a certain drink they give them to drive away cares\nas they say, [6111]they will make them sleep for twenty-four hours, or\nso intoxicate them that they can remember nought of that they saw done,\nor heard, and, by washing of their feet, restore them again, and so\nmake their husbands cuckolds to their faces. Some are ill-disposed at\nall times, to all persons they like, others more wary to some few, at\nsuch and such seasons, as Augusta, Livia, non nisi plena navi vectorem\ntollebat. But as he said,\n[6112]No pen could write, no tongue attain to tell,\nBy force of eloquence, or help of art,\nOf women's treacheries the hundredth part.\n\nBoth, to say truth, are often faulty; men and women give just occasions\nin this humour of discontent, aggravate and yield matter of suspicion:\nbut most part of the chief causes proceed from other adventitious\naccidents and circumstances, though the parties be free, and both well\ngiven themselves. The indiscreet carriage of some lascivious gallant\n(et e contra of some light woman) by his often frequenting of a house,\nbold unseemly gestures, may make a breach, and by his over-familiarity,\nif he be inclined to yellowness, colour him quite out. If he be poor,\nbasely born, saith Beneditto Varchi, and otherwise unhandsome, he\nsuspects him the less; but if a proper man, such as was Alcibiades in\nGreece, and Castruccius Castrucanus in Italy, well descended,\ncommendable for his good parts, he taketh on the more, and watcheth his\ndoings. [6113]Theodosius the emperor gave his wife Eudoxia a golden\napple when he was a suitor to her, which she long after bestowed upon a\nyoung gallant in the court, of her especial acquaintance. The emperor,\nespying this apple in his hand, suspected forthwith, more than was, his\nwife's dishonesty, banished him the court, and from that day following\nforbare to accompany her any more. [6114]A rich merchant had a fair\nwife; according to his custom he went to travel; in his absence a good\nfellow tempted his wife; she denied him; yet he, dying a little after,\ngave her a legacy for the love he bore her. At his return, her jealous\nhusband, because she had got more by land than he had done at sea,\nturned her away upon suspicion.\nNow when those other circumstances of time and place, opportunity and\nimportunity shall concur, what will they not effect?\nFair opportunity can win the coyest she that is,\nSo wisely he takes time, as he'll be sure he will not miss:\nThen lie that loves her gamesome vein, and tempers toys with art,\nBrings love that swimmeth in her eyes to dive into her heart.\n\nAs at plays, masks, great feasts and banquets, one singles out his wife\nto dance, another courts her in his presence, a third tempts her, a\nfourth insinuates with a pleasing compliment, a sweet smile,\ningratiates himself with an amphibological speech, as that merry\ncompanion in the [6115] Satirist did to his Glycerium, [6116]adsidens\net interiorem palmam amabiliter concutiens,\nQuod meus hortus habet sumat impune licebit,\nSi dederis nobis quod tuus hortus habet;\n\nwith many such, &c., and then as he saith,\n[6117]She may no while in chastity abide.\nThat is assaid on every side.\n\nFor after al great feast, [6118]Vino saepe suum nescit amica virum.\nNoah (saith [6119]Hierome) showed his nakedness in his drunkenness,\nwhich for six hundred years he had covered in soberness. Lot lay with\nhis daughters in his drink, as Cyneras with Myrrha,\u2014[6120]quid enim\nVenus ebria curat? The most continent may be overcome, or if otherwise\nthey keep bad company, they that are modest of themselves, and dare not\noffend, confirmed by [6121]others, grow impudent, and confident, and\nget an ill habit.\n[6122]Alia quaestus gratia matrimonium corrumpit,\nAlia peccans multas vult morbi habere socias.\n\nOr if they dwell in suspected places, as in an infamous inn, near some\nstews, near monks, friars, Nevisanus adds, where be many tempters and\nsolicitors, idle persons that frequent their companies, it may give\njust cause of suspicion. Martial of old inveighed against them that\ncounterfeited a disease to go to the bath; for so, many times,\n\u2014\u2014\u2014relicto\nConjuge Penelope venit, abit Helene.\n\nAeneas Sylvius puts in a caveat against princes' courts, because there\nbe tot formosi juvenes qui promittunt, so many brave suitors to tempt,\n&c. [6123]If you leave her in such a place, you shall likely find her\nin company you like not, either they come to her, or she is gone to\nthem. [6124]Kornmannus makes a doubting jest in his lascivious country,\nVirginis illibata censeatur ne castitas ad quam frequentur accedant\nscholares? And Baldus the lawyer scoffs on, quum scholaris, inquit,\nloquitur cum puella, non praesumitur ei dicere, Pater noster, when a\nscholar talks with a maid, or another man's wife in private, it is\npresumed he saith not a pater noster. Or if I shall see a monk or a\nfriar climb up a ladder at midnight into a virgin's or widow's chamber\nwindow, I shall hardly think he then goes to administer the sacraments,\nor to take her confession. These are the ordinary causes of jealousy,\nwhich are intended or remitted as the circumstances vary.\n\nMEMB. II.\n\n_Symptoms of Jealousy, Fear, Sorrow, Suspicion, strange Actions,\nGestures, Outrages, Locking up, Oaths, Trials, Laws, &c._\n\nOf all passions, as I have already proved, love is most violent, and of\nthose bitter potions which this love-melancholy affords, this bastard\njealousy is the greatest, as appears by those prodigious symptoms which\nit hath, and that it produceth. For besides fear and sorrow, which is\ncommon to all melancholy, anxiety of mind, suspicion, aggravation,\nrestless thoughts, paleness, meagreness, neglect of business, and the\nlike, these men are farther yet misaffected, and in a higher strain.\n'Tis a more vehement passion, a more furious perturbation, a bitter\npain, a fire, a pernicious curiosity, a gall corrupting the honey of\nour life, madness, vertigo, plague, hell, they are more than ordinarily\ndisquieted, they lose bonum pacis, as [6125]Chrysostom observes; and\nthough they be rich, keep sumptuous tables, be nobly allied, yet\nmiserrimi omnium sunt, they are most miserable, they are more than\nordinarily discontent, more sad, nihil tristius, more than ordinarily\nsuspicious. Jealousy, saith [6126]Vives, begets unquietness in the\nmind, night and day: he hunts after every word he hears, every whisper,\nand amplifies it to himself (as all melancholy men do in other matters)\nwith a most unjust calumny of others, he misinterprets everything is\nsaid or done, most apt to mistake or misconstrue, he pries into every\ncorner, follows close, observes to a hair. 'Tis proper to jealousy so\nto do,\nPale hag, infernal fury, pleasure's smart,\nEnvy's observer, prying in every part.\n\nBesides those strange gestures of staring, frowning, grinning, rolling\nof eyes, menacing, ghastly looks, broken pace, interrupt, precipitate,\nhalf-turns. He will sometimes sigh, weep, sob for anger. Nempe suos\nimbres etiam ista tonitrua fundunt,[6127]\u2014swear and belie, slander any\nman, curse, threaten, brawl, scold, fight; and sometimes again flatter\nand speak fair, ask forgiveness, kiss and coll, condemn his rashness\nand folly, vow, protest, and swear he will never do so again; and then\neftsoons, impatient as he is, rave, roar, and lay about him like a\nmadman, thump her sides, drag her about perchance, drive her out of\ndoors, send her home, he will be divorced forthwith, she is a whore,\n&c., and by-and-by with all submission compliment, entreat her fair,\nand bring her in again, he loves her dearly, she is his sweet, most\nkind and loving wife, he will not change, nor leave her for a kingdom;\nso he continues off and on, as the toy takes him, the object moves him,\nbut most part brawling, fretting, unquiet he is, accusing and\nsuspecting not strangers only, but brothers and sisters, father and\nmother, nearest and dearest friends. He thinks with those Italians,\nChi non tocca parentado,\nTocca mai e rado.\n\nAnd through fear conceives unto himself things almost incredible and\nimpossible to be effected. As a heron when she fishes, still prying on\nall sides; or as a cat doth a mouse, his eye is never off hers; he\ngloats on him, on her, accurately observing on whom she looks, who\nlooks at her, what she saith, doth, at dinner, at supper, sitting,\nwalking, at home, abroad, he is the same, still inquiring, maundering,\ngazing, listening, affrighted with every small object; why did she\nsmile, why did she pity him, commend him? why did she drink twice to\nsuch a man? why did she offer to kiss, to dance? &c., a whore, a whore,\nan arrant whore. All this he confesseth in the poet,\n[6128]Omnia me terrent, timidus sum, ignosce timori.\nEt miser in tunica suspicor esse virum.\nMe laedit si multa tibi dabit oscula mater,\nMe soror, et cum qua dormit amica simul.\n\nEach thing affrights me, I do fear,\nAh pardon me my fear,\nI doubt a man is hid within\nThe clothes that thou dost wear.\n\nIs it not a man in woman's apparel? is not somebody in that great\nchest, or behind the door, or hangings, or in some of those barrels?\nmay not a man steal in at the window with a ladder of ropes, or come\ndown the chimney, have a false key, or get in when he is asleep? If a\nmouse do but stir, or the wind blow, a casement clatter, that's the\nvillain, there he is: by his goodwill no man shall see her, salute her,\nspeak with her, she shall not go forth of his sight, so much as to do\nher needs. [6129]Non ita bovem argus, &c. Argus did not so keep his\ncow, that watchful dragon the golden fleece, or Cerberus the coming in\nof hell, as he keeps his wife. If a dear friend or near kinsman come as\nguest to his house, to visit him, he will never let him be out of his\nown sight and company, lest, peradventure, &c. If the necessity of his\nbusiness be such that he must go from home, he doth either lock her up,\nor commit her with a deal of injunctions and protestations to some\ntrusty friends, him and her he sets and bribes to oversee: one servant\nis set in his absence to watch another, and all to observe his wife,\nand yet all this will not serve, though his business be very urgent, he\nwill when he is halfway come back in all post haste, rise from supper,\nor at midnight, and be gone, and sometimes leave his business undone,\nand as a stranger court his own wife in some disguised habit. Though\nthere be no danger at all, no cause of suspicion, she live in such a\nplace, where Messalina herself could not be dishonest if she would, yet\nhe suspects her as much as if she were in a bawdy-house, some prince's\ncourt, or in a common inn, where all comers might have free access. He\ncalls her on a sudden all to nought, she is a strumpet, a light\nhousewife, a bitch, an arrant whore. No persuasion, no protestation can\ndivert this passion, nothing can ease him, secure or give him\nsatisfaction. It is most strange to report what outrageous acts by men\nand women have been committed in this kind, by women especially, that\nwill run after their husbands into all places and companies, [6130]as\nJovianus Pontanus's wife did by him, follow him whithersoever he went,\nit matters not, or upon what business, raving like Juno in the tragedy,\nmiscalling, cursing, swearing, and mistrusting every one she sees.\nGomesius in his third book of the Life and Deeds of Francis Ximenius,\nsometime archbishop of Toledo, hath a strange story of that incredible\njealousy of Joan queen of Spain, wife to King Philip, mother of\nFerdinand and Charles the Fifth, emperors; when her husband Philip,\neither for that he was tired with his wife's jealousy, or had some\ngreat business, went into the Low Countries: she was so impatient and\nmelancholy upon his departure, that she would scarce eat her meat, or\nconverse with any man; and though she were with child, the season of\nthe year very bad, the wind against her, in all haste she would to sea\nafter him. Neither Isabella her queen mother, the archbishop, or any\nother friend could persuade her to the contrary, but she would after\nhim. When she was now come into the Low Countries, and kindly\nentertained by her husband, she could not contain herself, [6131]but in\na rage ran upon a yellow-haired wench, with whom she suspected her\nhusband to be naught, cut off her hair, did beat her black and blue,\nand so dragged her about. It is an ordinary thing for women in such\ncases to scratch the faces, slit the noses of such as they suspect; as\nHenry the Second's importune Juno did by Rosamond at Woodstock; for she\ncomplains in a [6132]modern poet, she scarce spake,\nBut flies with eager fury to my face,\nOffering me most unwomanly disgrace.\nLook how a tigress, &c.\nSo fell she on me in outrageous wise,\nAs could disdain and jealousy devise.\n\nOr if it be so they dare not or cannot execute any such tyrannical\ninjustice, they will miscall, rail and revile, bear them deadly hate\nand malice, as [6133]Tacitus observes, The hatred of a jealous woman is\ninseparable against such as she suspects.\n[6134]Nulla vis flammae tumidique venti\nTanta, nec teli metuanda torti.\nQuanta cum conjux viduata taedis\nArdet et odit.\n\nWinds, weapons, flames make not such hurly burly,\nAs raving women turn all topsy-turvy.\n\nSo did Agrippina by Lollia, and Calphurnia in the days of Claudius. But\nwomen are sufficiently curbed in such cases, the rage of men is more\neminent, and frequently put in practice. See but with what rigour those\njealous husbands tyrannise over their poor wives. In Greece, Spain,\nItaly, Turkey, Africa, Asia, and generally over all those hot\ncountries, [6135] Mulieres vestrae terra vestra, arate sicut vultis.\nMahomet in his Alcoran gives this power to men, your wives are as your\nland, till them, use them, entreat them fair or foul, as you will\nyourselves. [6136]Mecastor lege dura vivunt mulieres, they lock them\nstill in their houses, which are so many prisons to them. will suffer\nnobody to come at them, or their wives to be seen abroad,\u2014nec campos\nliceat lustrare patentes. They must not so much as look out. And if\nthey be great persons, they have eunuchs to keep them, as the Grand\nSignior among the Turks, the Sophies of Persia, those Tartarian Mogors,\nand Kings of China. Infantes masculos castrant innumeros ut regi\nserviant, saith [6137]Riccius, they geld innumerable infants to this\npurpose; the King of [6138]China maintains 10,000 eunuchs in his family\nto keep his wives. The Xeriffes of Barbary keep their courtesans in\nsuch a strict manner, that if any man come but in sight of them he dies\nfor it; and if they chance to see a man, and do not instantly cry out,\nthough from their windows, they must be put to death. The Turks have I\nknow not how many black, deformed eunuchs (for the white serve for\nother ministeries) to this purpose sent commonly from Egypt, deprived\nin their childhood of all their privities, and brought up in the\nseraglio at Constantinople to keep their wives; which are so penned up\nthey may not confer with any living man, or converse with younger\nwomen, have a cucumber or carrot sent into them for their diet, but\nsliced, for fear, &c. and so live and are left alone to their unchaste\nthoughts all the days of their lives. The vulgar sort of women, if at\nany time they come abroad, which is very seldom, to visit one another,\nor to go to their baths, are so covered, that no man can see them, as\nthe matrons were in old Rome, lectica aut sella tecta, vectae, so\n[6139]Dion and Seneca record, Velatae totae incedunt, which\n[6140]Alexander ab Alexandro relates of the Parthians, lib. 5. cap. 24.\nwhich, with Andreas Tiraquellus his commentator, I rather think should\nbe understood of Persians. I have not yet said all, they do not only\nlock them up, sed et pudendis seras adhibent: hear what Bembus relates\nlib. 6. of his Venetian history, of those inhabitants that dwell about\nQuilon in Africa. Lusitani, inquit, quorundum civitates adierunt: qui\nnatis statim faeminis naturam consuunt, quoad urinae exitus ne\nimpediatur, easque quum adoleverint sic consutas in matrimonium\ncollocant, ut sponsi prima cura sit conglutinatas puellae oras ferro\ninterscindere. In some parts of Greece at this day, like those old\nJews, they will not believe their wives are honest, nisi pannum\nmenstruatum prima nocte videant: our countryman [6141]Sands, in his\nperegrination, saith it is severely observed in Zanzynthus, or Zante;\nand Leo Afer in his time at Fez, in Africa, non credunt virginem esse\nnisi videant sanguineam mappam; si non, ad parentes pudore rejicitur.\nThose sheets are publicly shown by their parents, and kept as a sign of\nincorrupt virginity. The Jews of old examined their maids ex tenui\nmembrana, called Hymen, which Laurentius in his anatomy, Columbus lib.\n12. cap. 10. Capivaccius lib. 4. cap. 11. de uteri affectibus, Vincent,\nAlsarus Genuensis quaesit. med. cent. 4. Hieronymus Mercurialis\nconsult. Ambros. Pareus, Julius Caesar Claudinus Respons. 4. as that\nalso de [6142]ruptura venarum ut sauguis fluat, copiously confute; 'tis\nno sufficient trial they contend. And yet others again defend it,\nGaspar Bartholinus Institut. Anat. lib. 1. cap. 31. Pinaeus of Paris,\nAlbertus Magnus de secret. mulier. cap. 9 & 10. &c. and think they\nspeak too much in favour of women. [6143] Ludovicus Boncialus lib. 4.\ncap. 2. muliebr. naturalem illam uteri labiorum constrictionem, in qua\nvirginitatem consistere volunt, astringentibus medicinis fieri posse\nvendicat, et si defloratae sint, astutae [6144]mulieres (inquit) nos\nfallunt in his. Idem Alsarius Crucius Genuensis iisdem fere verbis.\nIdem Avicenna lib. 3. Fen. 20. Tract. 1, cap. 47. [6145]Rhasis\nContinent. lib. 24. Rodericus a Castro de nat. mul. lib. 1. cap. 3. An\nold bawdy nurse in [6146]Aristaenetus, (like that Spanish Caelestina,\n[6147]quae, quinque mille virgines fecit mulieres, totidemque mulieres\narte sua virgines) when a fair maid of her acquaintance wept and made\nher moan to her, how she had been deflowered, and now ready to be\nmarried, was afraid it would be perceived, comfortably replied, Noli\nvereri filia, &c. Fear not, daughter, I'll teach thee a trick to help\nit. Sed haec extra callem. To what end are all those astrological\nquestions, an sit virgo, an sit casta, an sit mulier? and such strange\nabsurd trials in Albertus Magnus, Bap. Porta, Mag. lib. 2. cap. 21. in\nWecker. lib. 5. de secret, by stones, perfumes, to make them piss, and\nconfess I know not what in their sleep; some jealous brain was the\nfirst founder of them. And to what passion may we ascribe those severe\nlaws against jealousy, Num. v. 14, Adulterers Deut. cap. 22. v. xxii.\nas amongst the Hebrews, amongst the Egyptians (read [6148]Bohemus l. 1.\nc. 5. de mor. gen. of the Carthaginians, cap. 6. of Turks, lib. 2. cap.\n11.) amongst the Athenians of old, Italians at this day, wherein they\nare to be severely punished, cut in pieces, burned, vivi-comburio,\nburied alive, with several expurgations, &c. are they not as so many\nsymptoms of incredible jealousy? we may say the same of those vestal\nvirgins that fetched water in a sieve, as Tatia did in Rome, _anno ab.\nurb. condita 800._ before the senators; and [6149]Aemilia, virgo\ninnocens, that ran over hot irons, as Emma, Edward the Confessor's\nmother did, the king himself being a spectator, with the like. We read\nin Nicephorus, that Chunegunda the wife of Henricus Bavarus emperor,\nsuspected of adultery, insimulata adulterii per ignitos vomeres illaesa\ntransiit, trod upon red hot coulters, and had no harm: such another\nstory we find in Regino lib. 2. In Aventinus and Sigonius of Charles\nthe Third and his wife Richarda, _an._ 887, that was so purged with hot\nirons. Pausanias saith, that he was once an eyewitness of such a\nmiracle at Diana's temple, a maid without any harm at all walked upon\nburning coals. Pius Secund. in his description of Europe, c. 46.\nrelates as much, that it was commonly practised at Diana's temple, for\nwomen to go barefoot over hot coals, to try their honesties: Plinius,\nSolinus, and many writers, make mention of [6150]Geronia's temple, and\nDionysius Halicarnassus, lib. 3. of Memnon's statue, which were used to\nthis purpose. Tatius lib. 6. of Pan his cave, (much like old St.\nWilfrid's needle in Yorkshire) wherein they did use to try, maids,\n[6151]whether they were honest; when Leucippe went in, suavissimus\nexaudiri sonus caepit Austin de civ. Dei lib. 10. c. 16. relates many\nsuch examples, all which Lavater de spectr. part. 1. cap. 19 contends\nto be done by the illusion of devils; though Thomas quaest. 6. de\npolentia, &c. ascribes it to good angels. Some, saith [6152]Austin,\ncompel their wives to swear they be honest, as if perjury were a lesser\nsin than adultery; [6153]some consult oracles, as Phaerus that blind\nking of Egypt. Others reward, as those old Romans used to do; if a\nwoman were contented with one man, Corona pudicitiae donabatur, she had\na crown of chastity bestowed on her. When all this will not serve,\nsaith Alexander Gaguinus, cap. 5. descript. Muscoviae, the Muscovites,\nif they suspect their wives, will beat them till they confess, and if\nthat will not avail, like those wild Irish, be divorced at their\npleasures, or else knock them on the heads, as the old [6154]Gauls have\ndone in former ages. Of this tyranny of jealousy read more in\nParthenius Erot. cap. 10. Camerarius cap. 53. hor. subcis. et cent. 2.\ncap. 34. Caelia's epistles, Tho. Chaloner de repub. Aug. lib. 9.\nAriosto lib. 31. stasse 1. Felix Platerus observat. lib. 1. &c.\n\nMEMB. III.\n\n_Prognostics of Jealousy. Despair, Madness, to make away themselves and\nothers_.\n\nThose which are jealous, most part, if they be not otherwise relieved,\n[6155]proceed from suspicion to hatred, from hatred to frenzy, madness,\ninjury, murder and despair.\n[6156]A plague by whose most damnable effect.\nDivers in deep despair to die have sought,\nBy which a man to madness near is brought,\nAs well with causeless as with just suspect.\n\nIn their madness many times, saith [6157]Vives, they make away\nthemselves and others. Which induceth Cyprian to call it, Foecundam et\nmultiplicem perniciem, fontem cladium et seminarium delictorum, a\nfruitful mischief, the seminary of offences, and fountain of murders.\nTragical examples are too common in this kind, both new and old, in all\nages, as of [6158] Cephalus and Procris, [6159]Phaereus of Egypt,\nTereus, Atreus, and Thyestes. [6160]Alexander Phaereus was murdered of\nhis wife, ob pellicatus suspitionem, Tully saith. Antoninus Verus was\nso made away by Lucilla; Demetrius the son of Antigonus, and Nicanor,\nby their wives. Hercules poisoned by Dejanira, [6161]Caecinna murdered\nby Vespasian, Justina, a Roman lady, by her husband. [6162]Amestris,\nXerxes' wife, because she found her husband's cloak in Masista's house,\ncut off Masista, his wife's paps, and gave them to the dogs, flayed her\nbesides, and cut off her ears, lips, tongue, and slit the nose of\nArtaynta her daughter. Our late writers are full of such outrages.\n[6163]Paulus Aemilius, in his history of France, hath a tragical story\nof Chilpericus the First his death, made away by Ferdegunde his queen.\nIn a jealous humour he came from hunting, and stole behind his wife, as\nshe was dressing and combing her head in the sun, gave her a familiar\ntouch with his wand, which she mistaking for her lover, said, Ah\nLandre, a good knight should strike before, and not behind: but when\nshe saw herself betrayed by his presence, she instantly took order to\nmake him away. Hierome Osorius, in his eleventh book of the deeds of\nEmanuel King of Portugal, to this effect hath a tragical narration of\none Ferdinandus Chalderia, that wounded Gotherinus, a noble countryman\nof his, at Goa in the East Indies, [6164]and cut off one of his legs,\nfor that he looked as he thought too familiarly upon his wife, which\nwas afterwards a cause of many quarrels, and much bloodshed. Guianerius\ncap. 36. de aegritud. matr. speaks of a silly jealous fellow, that\nseeing his child new-born included in a caul, thought sure a\n[6165]Franciscan that used to come to his house, was the father of it,\nit was so like the friar's cowl, and thereupon threatened the friar to\nkill him: Fulgosus of a woman in Narbonne, that cut off her husband's\nprivities in the night, because she thought he played false with her.\nThe story of Jonuses Bassa, and fair Manto his wife, is well known to\nsuch as have read the Turkish history; and that of Joan of Spain, of\nwhich I treated in my former section. Her jealousy, saith Gomesius, was\nthe cause of both their deaths: King Philip died for grief a little\nafter, as [6166]Martian his physician gave it out, and she for her part\nafter a melancholy discontented life, misspent in lurking-holes and\ncorners, made an end of her miseries. Felix Plater, in the first book\nof his observations, hath many such instances, of a physician of his\nacquaintance, [6167]that was first mad through jealousy, and afterwards\ndesperate: of a merchant [6168]that killed his wife in the same humour,\nand after precipitated himself: of a doctor of law that cut off his\nman's nose: of a painter's wife in Basil, anno 1600, that was mother of\nnine children and had been twenty-seven years married, yet afterwards\njealous, and so impatient that she became desperate, and would neither\neat nor drink in her own house, for fear her husband should poison her.\n'Tis a common sign this; for when once the humours are stirred, and the\nimagination misaffected, it will vary itself in divers forms; and many\nsuch absurd symptoms will accompany, even madness itself. Skenkius\nobservat. lib. 4. cap. de Uter. hath an example of a jealous woman that\nby this means had many fits of the mother: and in his first book of\nsome that through jealousy ran mad: of a baker that gelded himself to\ntry his wife's honesty, &c. Such examples are too common.\n\nMEMB. IV.\n\nSUBSECT I.\u2014_Cure of Jealousy; by avoiding occasions, not to be idle: of\ngood counsel; to contemn it, not to watch or lock them up: to dissemble\nit, &c._\n\nAs of all other melancholy, some doubt whether this malady may be cured\nor no, they think 'tis like the [6169]gout, or Switzers, whom we\ncommonly call Walloons, those hired soldiers, if once they take\npossession of a castle, they can never be got out.\nQui timet ut sua sit, ne quis sibi subtrahat illam,\nIlle Machaonia vix ope salvus est.\n\n[6170]This is the cruel wound against whose smart,\nNo liquor's force prevails, or any plaister,\nNo skill of stars, no depth of magic art,\nDevised by that great clerk Zoroaster,\nA wound that so infects the soul and heart,\nAs all our sense and reason it doth master;\nA wound whose pang and torment is so durable,\nAs it may rightly called be incurable.\n\nYet what I have formerly said of other melancholy, I will say again, it\nmay be cured or mitigated at least by some contrary passion, good\ncounsel and persuasion, if it be withstood in the beginning, maturely\nresisted, and as those ancients hold, [6171]the nails of it be pared\nbefore they grow too long. No better means to resist or repel it than\nby avoiding idleness, to be still seriously busied about some matters\nof importance, to drive out those vain fears, foolish fantasies and\nirksome suspicions out of his head, and then to be persuaded by his\njudicious friends, to give ear to their good counsel and advice, and\nwisely to consider, how much he discredits himself, his friends,\ndishonours his children, disgraceth his family, publisheth his shame,\nand as a trumpeter of his own misery, divulgeth, macerates, grieves\nhimself and others; what an argument of weakness it is, how absurd a\nthing in its own nature, how ridiculous, how brutish a passion, how\nsottish, how odious; for as [6172]Hierome well hath it, Odium sui\nfacit, et ipse novissime sibi odio est, others hate him, and at last he\nhates himself for it; how harebrain a disease, mad and furious. If he\nwill but hear them speak, no doubt he may be cured. [6173]Joan, queen\nof Spain, of whom I have formerly spoken, under pretence of changing\nair was sent to Complutum, or Alcada de las Heneras, where Ximenius the\narchbishop of Toledo then lived, that by his good counsel (as for the\npresent she was) she might be eased. [6174]For a disease of the soul,\nif concealed, tortures and overturns it, and by no physic can sooner be\nremoved than by a discreet man's comfortable speeches. I will not here\ninsert any consolatory sentences to this purpose, or forestall any\nman's invention, but leave it every one to dilate and amplify as he\nshall think fit in his own judgment: let him advise with Siracides cap.\n9. 1. Be not jealous over the wife of thy bosom; read that comfortable\nand pithy speech to this purpose of Ximenius, in the author himself, as\nit is recorded by Gomesius; consult with Chaloner lib. 9. de repub.\nAnglor. or Caelia in her epistles, &c. Only this I will add, that if it\nbe considered aright, which causeth this jealous passion, be it just or\nunjust, whether with or without cause, true or false, it ought not so\nheinously to be taken; 'tis no such real or capital matter, that it\nshould make so deep a wound. 'Tis a blow that hurts not, an insensible\nsmart, grounded many times upon false suspicion alone, and so fostered\nby a sinister conceit. If she be not dishonest, he troubles and\nmacerates himself without a cause; or put case which is the worst, he\nbe a cuckold, it cannot be helped, the more he stirs in it, the more he\naggravates his own misery. How much better were it in such a case to\ndissemble or contemn it? why should that be feared which cannot be\nredressed? multae tandem deposuerunt (saith [6175]Vives) quum flecti\nmaritos non posse vident, many women, when they see there is no remedy,\nhave been pacified; and shall men be more jealous than women? 'Tis some\ncomfort in such a case to have companions, Solamen miseris socios\nhabuisse doloris; Who can say he is free? Who can assure himself he is\nnot one de praeterito, or secure himself de futuro? If it were his case\nalone, it were hard; but being as it is almost a common calamity, 'tis\nnot so grievously to be taken. If a man have a lock, which every man's\nkey will open, as well as his own, why should he think to keep it\nprivate to himself? In some countries they make nothing of it, ne\nnobiles quidem, saith [6176]Leo Afer, in many parts of Africa (if she\nbe past fourteen) there's not a nobleman that marries a maid, or that\nhath a chaste wife; 'tis so common; as the moon gives horns once a\nmonth to the world, do they to their husbands at least. And 'tis most\npart true which that Caledonian lady, [6177]Argetocovus, a British\nprince's wife, told Julia Augusta, when she took her up for dishonesty,\nWe Britons are naught at least with some few choice men of the better\nsort, but you Romans lie with every base knave, you are a company of\ncommon whores. Severus the emperor in his time made laws for the\nrestraint of this vice; and as [6178]Dion Nicaeus relates in his life,\ntria millia maechorum, three thousand cuckold-makers, or naturae\nmonetam adulterantes, as Philo calls them, false coiners, and clippers\nof nature's money, were summoned into the court at once. And yet, Non\nomnem molitor quae fluit undam videt, the miller sees not all the water\nthat goes by his mill: no doubt, but, as in our days, these were of the\ncommonalty, all the great ones were not so much as called in question\nfor it. [6179]Martial's Epigram I suppose might have been generally\napplied in those licentious times, Omnia solus habes, &c., thy goods,\nlands, money, wits are thine own, Uxorem sed habes Candide cum populo;\nbut neighbour Candidus your wife is common: husband and cuckold in that\nage it seems were reciprocal terms; the emperors themselves did wear\nActaeon's badge; how many Caesars might I reckon up together, and what\na catalogue of cornuted kings and princes in every story? Agamemnon,\nMenelaus, Philippus of Greece, Ptolomeus of Egypt, Lucullus, Caesar,\nPompeius, Cato, Augustus, Antonius, Antoninus, &c., that wore fair\nplumes of bull's feathers in their crests. The bravest soldiers and\nmost heroical spirits could not avoid it. They have been active and\npassive in this business, they have either given or taken horns.\n[6180]King Arthur, whom we call one of the nine worthies, for all his\ngreat valour, was unworthily served by Mordred, one of his round table\nknights: and Guithera, or Helena Alba, his fair wife, as Leland\ninterprets it, was an arrant honest woman. Parcerem libenter (saith\nmine [6181]author) Heroinarum laesae majestati, si non historiae\nveritas aurem vellicaret, I could willingly wink at a fair lady's\nfaults, but that I am bound by the laws of history to tell the truth:\nagainst his will, God knows, did he write it, and so do I repeat it. I\nspeak not of our times all this while, we have good, honest, virtuous\nmen and women, whom fame, zeal, fear of God, religion and superstition\ncontains: and yet for all that, we have many knights of this order, so\ndubbed by their wives, many good women abused by dissolute husbands. In\nsome places, and such persons you may as soon enjoin them to carry\nwater in a sieve, as to keep themselves honest. What shall a man do now\nin such a case? What remedy is to be had? how shall he be eased? By\nsuing a divorce? this is hard to be effected: si non caste, tamen caute\nthey carry the matter so cunningly, that though it be as common as\nsimony, as clear and as manifest as the nose in a man's face, yet it\ncannot be evidently proved, or they likely taken in the fact: they will\nhave a knave Gallus to watch, or with that Roman [6182]Sulpitia, all\nmade fast and sure,\nNe se Cadurcis destitutam fasciis,\nNudam Caleno concumbentem videat.\n\nshe will hardly be surprised by her husband, be he never so wary. Much\nbetter then to put it up: the more he strives in it, the more he shall\ndivulge his own shame: make a virtue of necessity, and conceal it. Yea,\nbut the world takes notice of it, 'tis in every man's mouth: let them\ntalk their pleasure, of whom speak they not in this sense? From the\nhighest to the lowest they are thus censured all: there is no remedy\nthen but patience. It may be 'tis his own fault, and he hath no reason\nto complain, 'tis quid pro quo, she is bad, he is worse: [6183]Bethink\nthyself, hast thou not done as much for some of thy neighbours? why\ndost thou require that of thy wife, which thou wilt not perform\nthyself? Thou rangest like a town bull, [6184]why art thou so incensed\nif she tread, awry?\n[6185]Be it that some woman break chaste wedlock's laws,\nAnd leaves her husband and becomes unchaste:\nYet commonly it is not without cause,\nShe sees her man in sin her goods to waste,\nShe feels that he his love from her withdraws,\nAnd hath on some perhaps less worthy placed.\nWho strike with sword, the scabbard them may strike,\nAnd sure love craveth love, like asketh like.\n\nEa semper studebit, saith [6186]Nevisanus, pares reddere vices, she\nwill quit it if she can. And therefore, as well adviseth Siracides,\ncap. ix. 1. teach her not an evil lesson against thyself, which as\nJansenius, Lyranus, on his text, and Carthusianus interpret, is no\notherwise to be understood than that she do thee not a mischief. I do\nnot excuse her in accusing thee; but if both be naught, mend thyself\nfirst; for as the old saying is, a good husband makes a good wife.\nYea but thou repliest, 'tis not the like reason betwixt man and woman,\nthrough her fault my children are bastards, I may not endure it;\n[6187]Sit amarulenta, sit imperiosa prodiga, &c. Let her scold, brawl,\nand spend, I care not, modo sit casta, so she be honest, I could easily\nbear it; but this I cannot, I may not, I will not; my faith, my fame,\nmine eye must not be touched, as the diverb is, Non patitur tactum\nfama, fides, oculus. I say the same of my wife, touch all, use all,\ntake all but this. I acknowledge that of Seneca to be true, Nullius\nboni jucunda possessio sine socio, there is no sweet content in the\npossession of any good thing without a companion, this only excepted, I\nsay, This. And why this? Even this which thou so much abhorrest, it may\nbe for thy progeny's good, [6188] better be any man's son than thine,\nto be begot of base Irus, poor Seius, or mean Mevius, the town\nswineherd's, a shepherd's son: and well is he, that like Hercules he\nhath any two fathers; for thou thyself hast peradventure more diseases\nthan a horse, more infirmities of body and mind, a cankered soul,\ncrabbed conditions, make the worst of it, as it is vulnus insanabile,\nsic vulnus insensibile, as it is incurable, so it is insensible. But\nart thou sure it is so? [6189]res agit ille tuas? doth he so indeed? It\nmay be thou art over-suspicious, and without a cause as some are: if it\nbe octimestris partus, born at eight months, or like him, and him, they\nfondly suspect he got it; if she speak or laugh familiarly with such or\nsuch men, then presently she is naught with them; such is thy weakness;\nwhereas charity, or a well-disposed mind, would interpret all unto the\nbest. St. Francis, by chance seeing a friar familiarly kissing another\nman's wife, was so far from misconceiving it, that he presently kneeled\ndown and thanked God there was so much charity left: but they on the\nother side will ascribe nothing to natural causes, indulge nothing to\nfamiliarity, mutual society, friendship: but out of a sinister\nsuspicion, presently lock them close, watch them, thinking by those\nmeans to prevent all such inconveniences, that's the way to help it;\nwhereas by such tricks they do aggravate the mischief. 'Tis but in vain\nto watch that which will away.\n[6190]Nec custodiri si velit ulla potest;\nNec mentem servare potes, licet omnia serves;\nOmnibus exclusis, intus adulter erit.\n\nNone can be kept resisting for her part;\nThough body be kept close, within her heart\nAdvoutry lurks, t'exclude it there's no art.\n\nArgus with a hundred eyes cannot keep her, et hunc unus saepe fefellit\namor, as in [6191]Ariosto,\nIf all our hearts were eyes, yet sure they said\nWe husbands of our wives should be betrayed.\n\nHierome holds, Uxor impudica servari non potest, pudica non debet,\ninfida custos castitatis est necessitas, to what end is all your\ncustody? A dishonest woman cannot be kept, an honest woman ought not to\nbe kept, necessity is a keeper not to be trusted. Difficile custoditur,\nquod plures amant; that which many covet, can hardly be preserved, as\n[6192] Salisburiensis thinks. I am of Aeneas Sylvius' mind, [6193]Those\njealous Italians do very ill to lock up their wives; for women are of\nsuch a disposition, they will most covet that which is denied most, and\noffend least when they have free liberty to trespass. It is in vain to\nlock her up if she be dishonest; et tyrranicum imperium, as our great\nMr. Aristotle calls it, too tyrannical a task, most unfit: for when she\nperceives her husband observes her and suspects, liberius peccat, saith\n[6194]Nevisanus. [6195]Toxica Zelotypo dedit uxor moecha marito, she is\nexasperated, seeks by all means to vindicate herself, and will\ntherefore offend, because she is unjustly suspected. The best course\nthen is to let them have their own wills, give them free liberty,\nwithout any keeping.\nIn vain our friends from this do us dehort,\nFor beauty will be where is most resort.\n\nIf she be honest as Lucretia to Collatinus, Laodamia to Protesilaus,\nPenelope to her Ulysses, she will so continue her honour, good name,\ncredit, Penelope conjux semper Ulyssis ero; I shall always be Penelope\nthe wife of Ulysses. And as Phocias' wife in [6196]Plutarch, called her\nhusband her wealth, treasure, world, joy, delight, orb and sphere, she\nwill hers. The vow she made unto her good man; love, virtue, religion,\nzeal, are better keepers than all those locks, eunuchs, prisons; she\nwill not be moved:\n[6197]At mihi vel tellus optem prius ima dehiscat,\nAut pater omnipotens adigat me fulmine ad umbras,\nPallentes umbras Erebi, noctemque profundam,\nAnte pudor quam te violem, aut tua jura resolvam.\n\nFirst I desire the earth to swallow me.\nBefore I violate mine honesty,\nOr thunder from above drive me to hell,\nWith those pale ghosts, and ugly nights to dwell.\n\nShe is resolved with Dido to be chaste; though her husband be false,\nshe will be true: and as Octavia writ to her Antony,\n[6198]These walls that here do keep me out of sight,\nShall keep me all unspotted unto thee,\nAnd testify that I will do thee right,\nI'll never stain thine house, though thou shame me.\n\nTurn her loose to all those Tarquins and Satyrs, she will not be\ntempted. In the time of Valence the Emperor, saith [6199]St. Austin,\none Archidamus, a Consul of Antioch, offered a hundred pounds of gold\nto a fair young wife, and besides to set her husband free, who was then\nsub gravissima custodia, a dark prisoner, pro unius noctis concubitu:\nbut the chaste matron would not accept of it. [6200]When Ode commended\nTheana's fine arm to his fellows, she took him up short, Sir, 'tis not\ncommon: she is wholly reserved to her husband. [6201]Bilia had an old\nman to her spouse, and his breath stunk, so that nobody could abide it\nabroad; coming home one day he reprehended his wife, because she did\nnot tell him of it: she vowed unto him, she had told him, but she\nthought every man's breath had been as strong as his. [6202]Tigranes\nand Armena his lady were invited to supper by King Cyrus: when they\ncame home, Tigranes asked his wife, how she liked Cyrus, and what she\ndid especially commend in him? she swore she did not observe him; when\nhe replied again, what then she did observe, whom she looked on? She\nmade answer, her husband, that said he would die for her sake. Such are\nthe properties and conditions of good women: and if she be well given,\nshe will so carry herself; if otherwise she be naught, use all the\nmeans thou canst, she will be naught, Non deest animus sed corruptor,\nshe hath so many lies, excuses, as a hare hath muses, tricks, panders,\nbawds, shifts, to deceive, 'tis to no purpose to keep her up, or to\nreclaim her by hard usage. Fair means peradventure may do somewhat.\n[6203] Obsequio vinces aptius ipse tuo. Men and women are both in a\npredicament in this behalf, no sooner won, and better pacified. Duci\nvolunt, non cogi: though she be as arrant a scold as Xanthippe, as\ncruel as Medea, as clamorous as Hecuba, as lustful as Messalina, by\nsuch means (if at all) she may be reformed. Many patient [6204]Grizels,\nby their obsequiousness in this kind, have reclaimed their husbands\nfrom their wandering lusts. In Nova Francia and Turkey (as Leah,\nRachel, and Sarah did to Abraham and Jacob) they bring their fairest\ndamsels to their husbands' beds; Livia seconded the lustful appetites\nof Augustus: Stratonice, wife to King Diotarus, did not only bring\nElectra, a fair maid, to her good man's bed, but brought up the\nchildren begot on her, as carefully as if they had been her own.\nTertius Emilius' wife, Cornelia's mother, perceiving her husband's\nintemperance, rem dissimulavit, made much of the maid, and would take\nno notice of it. A new-married man, when a pickthank friend of his, to\ncurry favour, had showed him his wife familiar in private with a young\ngallant, courting and dallying, &c. Tush, said he, let him do his\nworst, I dare trust my wife, though I dare not trust him. The best\nremedy then is by fair means; if that will not take place, to dissemble\nit as I say, or turn it off with a jest: hear Guexerra's advice in this\ncase, vel joco excipies, vel silentio eludes; for if you take\nexceptions at everything your wife doth, Solomon's wisdom, Hercules'\nvalour, Homer's learning, Socrates' patience, Argus' vigilance, will\nnot serve turn. Therefore Minus malum, [6205]a less mischief, Nevisanus\nholds, dissimulare, to be [6206]Cunarum emptor, a buyer of cradles, as\nthe proverb is, than to be too solicitous. [6207]A good fellow, when\nhis wife was brought to bed before her time, bought half a dozen of\ncradles beforehand for so many children, as if his wife should continue\nto bear children every two months. [6208]Pertinax the Emperor, when one\ntold him a fiddler was too familiar with his empress, made no reckoning\nof it. And when that Macedonian Philip was upbraided with his wife's\ndishonesty, cum tot victor regnorum ac populorum esset, &c., a\nconqueror of kingdoms could not tame his wife (for she thrust him out\nof doors), he made a jest of it. Sapientes portant cornua in pectore,\nstulti in fronte, saith Nevisanus, wise men bear their horns in their\nhearts, fools on their foreheads. Eumenes, king of Pergamus, was at\ndeadly feud with Perseus of Macedonia, insomuch that Perseus hearing of\na journey he was to take to Delphos, [6209]set a company of soldiers to\nintercept him in his passage; they did it accordingly, and as they\nsupposed left him stoned to death. The news of this fact was brought\ninstantly to Pergamus; Attalus, Eumenes' brother, proclaimed himself\nking forthwith, took possession of the crown, and married Stratonice\nthe queen. But by-and-by, when contrary news was brought, that King\nEumenes was alive, and now coming to the city, he laid by his crown,\nleft his wife, as a private man went to meet him, and congratulate his\nreturn. Eumenes, though he knew all particulars passed, yet dissembling\nthe matter, kindly embraced his brother, and took his wife into his\nfavour again, as if on such matter had been heard of or done. Jocundo,\nin Ariosto, found his wife in bed with a knave, both asleep, went his\nways, and would not so much as wake them, much less reprove them for\nit. [6210]An honest fellow finding in like sort his wife had played\nfalse at tables, and borne a man too many, drew his dagger, and swore\nif he had not been his very friend, he would have killed him. Another\nhearing one had done that for him, which no man desires to be done by a\ndeputy, followed in a rage with his sword drawn, and having overtaken\nhim, laid adultery to his charge; the offender hotly pursued, confessed\nit was true; with which confession he was satisfied, and so left him,\nswearing that if he had denied it, he would not have put it up. How\nmuch better is it to do thus, than to macerate himself, impatiently to\nrave and rage, to enter an action (as Arnoldus Tilius did in the court\nof Toulouse, against Martin Guerre his fellow-soldier, for that he\ncounterfeited his habit, and was too familiar with his wife), so to\ndivulge his own shame, and to remain for ever a cuckold on record? how\nmuch better be Cornelius Tacitus than Publius Cornutus, to condemn in\nsuch cases, or take no notice of it? Melius sic errare, quam Zelotypiae\ncuris, saith Erasmus, se conficere, better be a wittol and put it up,\nthan to trouble himself to no purpose. And though he will not omnibus\ndormire, be an ass, as he is an ox, yet to wink at it as many do is not\namiss at some times, in some cases, to some parties, if it be for his\ncommodity, or some great man's sake, his landlord, patron, benefactor,\n(as Calbas the Roman saith [6211]Plutarch did by Maecenas, and Phayllus\nof Argos did by King Philip, when he promised him an office on that\ncondition he might lie with his wife) and so let it pass:\n[6212]pol me haud poenitet,\nScilicet boni dimidium dividere cum Jove,\n\nit never troubles me (saith Amphitrio) to be cornuted by Jupiter, let\nit not molest thee then; be friends with her;\n[6213]Tu cum Alcmena uxore antiquam in gratiam\nRedi\u2014\u2014\u2014\n\nReceive Alcmena to your grace again; let it, I say, make no breach of\nlove between you. Howsoever the best way is to contemn it, which\n[6214]Henry II. king of France advised a courtier of his, jealous of\nhis wife, and complaining of her unchasteness, to reject it, and\ncomfort himself; for he that suspects his wife's incontinency, and\nfears the Pope's curse, shall never live a merry hour, or sleep a quiet\nnight: no remedy but patience. When all is done according to that\ncounsel of [6215]Nevisanus, si vitium uxoris corrigi non potest,\nferendum est: if it may not be helped, it must be endured. Date veniam\net sustinete taciti, 'tis Sophocles' advice, keep it to thyself, and\nwhich Chrysostom calls palaestram philosophiae, et domesticum gymnasium\na school of philosophy, put it up. There is no other cure but time to\nwear it out, Injuriarum remedium est oblivio, as if they had drunk a\ndraught of Lethe in Trophonius' den: to conclude, age will bereave her\nof it, dies dolorem minuit, time and patience must end it.\n[6216]The mind's affections patience will appease,\nIt passions kills, and healeth each disease.\n\n\nSUBSECT. II.\u2014_By prevention before, or after Marriage, Plato's\nCommunity, marry a Courtesan, Philters, Stews, to marry one equal in\nyears, fortunes, of a good family, education, good place, to use them\nwell, &c._\n\nOf such medicines as conduce to the cure of this malady, I have\nsufficiently treated; there be some good remedies remaining, by way of\nprevention, precautions, or admonitions, which if rightly practised,\nmay do much good. Plato, in his Commonwealth, to prevent this mischief\nbelike, would have all things, wives and children, all as one: and\nwhich Caesar in his Commentaries observed of those old Britons, that\nfirst inhabited this land, they had ten or twelve wives allotted to\nsuch a family, or promiscuously to be used by so many men; not one to\none, as with us, or four, five, or six to one, as in Turkey. The\n[6217]Nicholaites, a set that sprang, saith Austin, from Nicholas the\ndeacon, would have women indifferent; and the cause of this filthy\nsect, was Nicholas the deacon's jealousy, for which when he was\ncondemned to purge himself of his offence, he broached his heresy, that\nit was lawful to lie with one another's wives, and for any man to lie\nwith his: like to those [6218]Anabaptists in Munster, that would\nconsort with other men's wives as the spirit moved them: or as\n[6219]Mahomet, the seducing prophet, would needs use women as he list\nhimself, to beget prophets; two hundred and five, their Alcoran saith,\nwere in love with him, and [6220]he as able as forty men. Amongst the\nold Carthaginians, as [6221]Bohemus relates out of Sabellicus., the\nking of the country lay with the bride the first night, and once in a\nyear they went promiscuously all together. Munster Cosmog. lib. 3. cap.\n497. ascribes the beginning of this brutish custom (unjustly) to one\nPicardus, a Frenchman, that invented a new sect of Adamites, to go\nnaked as Adam did, and to use promiscuous venery at set times. When the\npriest repeated that of Genesis, Increase and multiply, out [6222]went\nthe candles in the place where they met, and without all respect of\nage, persons, conditions, catch that catch may, every man took her that\ncame next, &c.; some fasten this on those ancient Bohemians and\nRussians: [6223]others on the inhabitants of Mambrium, in the Lucerne\nvalley in Piedmont; and, as I read, it was practised in Scotland\namongst Christians themselves, until King Malcolm's time, the king or\nthe lord of the town had their maidenheads. In some parts of\n[6224]India in our age, and those [6225]islanders, [6226]as amongst the\nBabylonians of old, they will prostitute their wives and daughters\n(which Chalcocondila, a Greek modern writer, for want of better\nintelligence, puts upon us Britons) to such travellers or seafaring men\nas come amongst them by chance, to show how far they were from this\nferal vice of jealousy, and how little they esteemed it. The kings of\nCalecut, as [6227]Lod. Vertomannus relates, will not touch their wives,\ntill one of their Biarmi or high priests have lain first with them, to\nsanctify their wombs. But those Esai and Montanists, two strange sects\nof old, were in another extreme, they would not marry at all, or have\nany society with women, [6228]because of their intemperance they held\nthem all to be naught. Nevisanus the lawyer, lib. 4. num. 33. sylv.\nnupt. would have him that is inclined to this malady, to prevent the\nworst, marry a quean, Capiens meretricem, hoc habet saltem boni quod\nnon decipitur, quia scit eam sic esse, quod non contingit aliis. A\nfornicator in Seneca constuprated two wenches in a night; for\nsatisfaction, the one desired to hang him, the other to marry him.\n[6229] Hierome, king of Syracuse in Sicily, espoused himself to Pitho,\nkeeper of the stews; and Ptolemy took Thais a common whore to be his\nwife, had two sons, Leontiscus and Lagus by her, and one daughter\nIrene: 'tis therefore no such unlikely thing. [6230]A citizen of\nEngubine gelded himself to try his wife's honesty, and to be freed from\njealousy; so did a baker in [6231] Basil, to the same intent. But of\nall other precedents in this kind, that of [6232]Combalus is most\nmemorable; who to prevent his master's suspicion, for he was a\nbeautiful young man, and sent by Seleucus his lord and king, with\nStratonice the queen to conduct her into Syria, fearing the worst,\ngelded himself before he went, and left his genitals behind him in a\nbox sealed up. His mistress by the way fell in love with him, but he\nnot yielding to her, was accused to Seleucus of incontinency, (as that\nBellerophon was in like case, falsely traduced by Sthenobia, to King\nPraetus her husband, cum non posset ad coitum inducere) and that by\nher, and was therefore at his corning home cast into prison: the day of\nhearing appointed, he was sufficiently cleared and acquitted, by\nshowing his privities, which to the admiration of the beholders he had\nformerly cut off. The Lydians used to geld women whom they suspected,\nsaith Leonicus var. hist. Tib. 3. cap. 49. as well as men. To this\npurpose [6233]Saint Francis, because he used to confess women in\nprivate, to prevent suspicion, and prove himself a maid, stripped\nhimself before the Bishop of Assise and others: and Friar Leonard for\nthe same cause went through Viterbium in Italy, without any garments.\nOur pseudo-Catholics, to help these inconveniences which proceed from\njealousy, to keep themselves and their wives honest, make severe laws;\nagainst adultery present death; and withal fornication, a venal sin, as\na sink to convey that furious and swift stream of concupiscence, they\nappoint and permit stews, those punks and pleasant sinners, the more to\nsecure their wives in all populous cities, for they hold them as\nnecessary as churches; and howsoever unlawful, yet to avoid a greater\nmischief, to be tolerated in policy, as usury, for the hardness of\nmen's hearts; and for this end they have whole colleges of courtesans\nin their towns and cities. Of [6234]Cato's mind belike, that would have\nhis servants (cum ancillis congredi coitus causa, definito aere, ut\ngraviora facinora evitarent, caeteris interim interdicens) familiar\nwith some such feminine creatures, to avoid worse mischiefs in his\nhouse, and made allowance for it. They hold it impossible for idle\npersons, young, rich, and lusty, so many servants, monks, friars, to\nlive honest, too tyrannical a burden to compel them to be chaste, and\nmost unfit to suffer poor men, younger brothers and soldiers at all to\nmarry, as those diseased persons, votaries, priests, servants.\nTherefore, as well to keep and ease the one as the other, they tolerate\nand wink at these kind of brothel-houses and stews. Many probable\narguments they have to prove the lawfulness, the necessity, and a\ntoleration of them, as of usury; and without question in policy they\nare not to be contradicted: but altogether in religion. Others\nprescribe filters, spells, charms to keep men and women honest.\n[6235]Mulier ut alienum virum non admittat praeter suum: Accipe fel\nhirci, et adipem, et exsicca, calescat in oleo, &c., et non alium\npraeter et amabit. In Alexi. Porta, &c., plura invenies, et multo his\nabsurdiora, uti et in Rhasi, ne mulier virum admittat, et maritum solum\ndiligat, &c. But these are most part Pagan, impious, irreligious,\nabsurd, and ridiculous devices.\nThe best means to avoid these and like inconveniences are, to take away\nthe causes and occasions. To this purpose [6236]Varro writ Satyram\nMenippeam, but it is lost. [6237]Patritius prescribes four rules to be\nobserved in choosing of a wife (which who so will may read); Fonseca,\nthe Spaniard, in his 45. c. Amphitheat. Amoris, sets down six special\ncautions for men, four for women; Sam. Neander out of Shonbernerus,\nfive for men, five for women; Anthony Guivarra many good lessons;\n[6238]Cleobulus two alone, others otherwise; as first to make a good\nchoice in marriage, to invite Christ to their wedding, and which\n[6239]St. Ambrose adviseth, Deum conjugii praesidem habere, and to pray\nto him for her, A Domino enim datur uxor prudens, Prov. xix. ) not to\nbe too rash and precipitate in his election, to run upon the first he\nmeets, or dote on every stout fair piece he sees, but to choose her as\nmuch by his ears as eyes, to be well advised whom he takes, of what\nage, &c., and cautelous in his proceedings. An old man should not marry\na young woman, nor a young woman an old man, [6240] Quam male\ninaequales veniunt ad arata juvenci! such matches must needs minister a\nperpetual cause of suspicion, and be distasteful to each other.\n[6241]Noctua ut in tumulis, super atque cadavera bubo,\nTalis apud Sophoclem nostra puella sedet.\n\nNight-crows on tombs, owl sits on carcass dead,\nSo lies a wench with Sophocles in bed.\n\nFor Sophocles, as [6242]Atheneus describes him, was a very old man, as\ncold as January, a bedfellow of bones, and doted yet upon Archippe, a\nyoung courtesan, than which nothing can be more odious. [6243]Senex\nmaritus uxori juveni ingratus est, an old man is a most unwelcome guest\nto a young wench, unable, unfit:\n[6244]Amplexus suos fugiunt puellae,\nOmnis horret amor Venusque Hymenque.\n\nAnd as in like case a good fellow that had but a peck of corn weekly to\ngrind, yet would needs build a new mill for it, found his error\neftsoons, for either he must let his mill lie waste, pull it quite\ndown, or let others grind at it. So these men, &c.\nSeneca therefore disallows all such unseasonable matches, habent enim\nmaledicti locum crebrae nuptiae. And as [6245]Tully farther inveighs,\n'tis unfit for any, but ugly and filthy in old age. Turpe senilis amor,\none of the three things [6246]God hateth. Plutarch, in his book contra\nColeten, rails downright at such kind of marriages, which are attempted\nby old men, qui jam corpore impotenti, et a voluptatibus deserti,\npeccant animo, and makes a question whether in some cases it be\ntolerable at least for such a man to marry,\u2014qui Venerem affectat sine\nviribus, that is now past those venerous exercises, as a gelded man\nlies with a virgin and sighs, Ecclus. xxx. 20, and now complains with\nhim in Petronius, funerata est haec pars jam, quad fuit olim Achillea,\nhe is quite done,\n[6247]Vixit puellae nuper idoneus,\nEt militavit non sine gloria.\n\nBut the question is whether he may delight himself as those Priapeian\npopes, which, in their decrepit age, lay commonly between two wenches\nevery night, contactu formosarum, et contrectatione, num adhuc gaudeat;\nand as many doting sires do to their own shame, their children's\nundoing, and their families' confusion: he abhors it, tanquam ab\nagresti et furioso domino fugiendum, it must be avoided as a bedlam\nmaster, and not obeyed.\n[6248]Alecto\u2014\u2014\u2014\nIpsa faces praefert nubentibus, et malus Hymen\nTriste ululat,\u2014\u2014\u2014\n\nthe devil himself makes such matches. [6249]Levinus Lemnius reckons up\nthree things which generally disturb the peace of marriage: the first\nis when they marry intempestive or unseasonably, as many mortal men\nmarry precipitately and inconsiderately, when they are effete and old:\nthe second when they marry unequally for fortunes and birth: the third,\nwhen a sick impotent person weds one that is sound, novae nuptae spes\nfrustratur: many dislikes instantly follow. Many doting dizzards, it\nmay not be denied, as Plutarch confesseth, [6250]recreate themselves\nwith such obsolete, unseasonable and filthy remedies (so he calls\nthem), with a remembrance of their former pleasures, against nature\nthey stir up their dead flesh: but an old lecher is abominable; mulier\ntertio nubens, [6251]Nevisanus holds, praesumitur lubrica, et\ninconstans, a woman that marries a third time may be presumed to be no\nhonester than she should. Of them both, thus Ambrose concludes in his\ncomment upon Luke, [6252]they that are coupled together, not to get\nchildren, but to satisfy their lust, are not husbands, but fornicators,\nwith whom St. Austin consents: matrimony without hope of children, non\nmatrimonium, sed concubium dici debet, is not a wedding but a jumbling\nor coupling together. In a word (except they wed for mutual society,\nhelp and comfort one of another, in which respects, though\n[6253]Tiberius deny it, without question old folks may well marry) for\nsometimes a man hath most need of a wife, according to Puccius, when he\nhath no need of a wife; otherwise it is most odious, when an old\nAcherontic dizzard, that hath one foot in his grave, a silicernium,\nshall flicker after a young wench that is blithe and bonny,\n[6254]\u2014\u2014\u2014salaciorque\nVerno passere, et albulis columbis.\n\nWhat can be more detestable?\n[6255]Tu cano capite amas senex nequissime\nJam plenus aetatis, animaque foetida,\nSenex hircosus tu osculare mulierem?\nUtine adiens vomitum potius excuties.\n\nThou old goat, hoary lecher, naughty man,\nWith stinking breath, art thou in love?\nMust thou be slavering? she spews to see\nThy filthy face, it doth so move.\n\nYet, as some will, it is much more tolerable for an old man to marry a\nyoung woman (our ladies' match they call it) for cras erit mulier, as\nhe said in Tully. Cato the Roman, Critobulus in [6256]Xenophon,\n[6257]Tiraquellus of late, Julius Scaliger, &c., and many famous\nprecedents we have in that kind; but not e contra: 'tis not held fit\nfor an ancient woman to match with a young man. For as Varro will, Anus\ndum ludit morti delitias facit, 'tis Charon's match between\n[6258]Cascus and Casca, and the devil himself is surely well pleased\nwith it. And, therefore, as the [6259]poet inveighs, thou old Vetustina\nbedridden quean, that art now skin and bones,\nCui tres capilli, quatuorque sunt dentes,\nPectus cicadae, crusculumque formicae,\nRugosiorem quae geris stola frontem,\nEt arenaram cassibus pares mammas.\n\nThat hast three hairs, four teeth, a breast\nLike grasshopper, an emmet's crest,\nA skin more rugged than thy coat,\nAnd drugs like spider's web to boot.\n\nMust thou marry a youth again? And yet ducentas ire nuptum post mortes\namant: howsoever it is, as [6260]Apuleius gives out of his Meroe,\ncongressus annosus, pestilens, abhorrendus, a pestilent match,\nabominable, and not to be endured. In such case how can they otherwise\nchoose but be jealous, how should they agree one with another? This\ninequality is not in years only, but in birth, fortunes, conditions,\nand all good [6261]qualities, si qua voles apte nubere, nube pari, 'tis\nmy counsel, saith Anthony Guiverra, to choose such a one. Civis Civem\nducat, Nobilis Nobilem, let a citizen match with a citizen, a gentleman\nwith a gentlewoman; he that observes not this precept (saith he) non\ngenerum sed malum Genium, non nurum sed Furiam, non vitae Comitem, sed\nlitis fomitem domi habebit, instead of a fair wife shall have a fury,\nfor a fit son-in-law a mere fiend, &c. examples are too frequent.\nAnother main caution fit to be observed is this, that though they be\nequal in years, birth, fortunes, and other conditions, yet they do not\nomit virtue and good education, which Musonius and Antipater so much\ninculcate in Stobeus:\n[6262]Dos est magna parentum\nVirtus, et metuens alterius viri\nCerto foedere castitas.\n\nIf, as Plutarch adviseth, one must eat modium salis, a bushel of salt\nwith him, before he choose his friend, what care should be had in\nchoosing a wife, his second self, how solicitous should he be to know\nher qualities and behaviour; and when he is assured of them, not to\nprefer birth, fortune, beauty, before bringing up, and good conditions.\n[6263]Coquage god of cuckolds, as one merrily said, accompanies the\ngoddess Jealousy, both follow the fairest, by Jupiter's appointment,\nand they sacrifice to them together: beauty and honesty seldom agree;\nstraight personages have often crooked manners; fair faces, foul vices;\ngood complexions, ill conditions. Suspicionis plena res est, et\ninsidiarum, beauty (saith [6264]Chrysostom) is full of treachery and\nsuspicion: he that hath a fair wife, cannot have a worse mischief, and\nyet most covet it, as if nothing else in marriage but that and wealth\nwere to be respected. [6265]Francis Sforza, Duke of Milan, was so\ncurious in this behalf, that he would not marry the Duke of Mantua's\ndaughter, except he might see her naked first: which Lycurgus appointed\nin his laws, and Morus in his Utopian Commonwealth approves. [6266]In\nItaly, as a traveller observes, if a man have three or four daughters,\nor more, and they prove fair, they are married eftsoons: if deformed,\nthey change their lovely names of Lucia, Cynthia, Camaena, call them\nDorothy, Ursula, Bridget, and so put them into monasteries, as if none\nwere fit for marriage, but such as are eminently fair: but these are\nerroneous tenets: a modest virgin well conditioned, to such a fair\nsnout-piece, is much to be preferred. If thou wilt avoid them, take\naway all causes of suspicion and jealousy, marry a coarse piece, fetch\nher from Cassandra's [6267]temple, which was wont in Italy to be a\nsanctuary of all deformed maids, and so shalt thou be sure that no man\nwill make thee cuckold, but for spite. A citizen of Bizance in France\nhad a filthy, dowdy, deformed slut to his wife, and finding her in bed\nwith another man, cried out as one amazed; O miser! quae te necessitas\nhuc adegit? O thou wretch, what necessity brought thee hither? as well\nhe might; for who can affect such a one? But this is warily to be\nunderstood, most offend in another extreme, they prefer wealth before\nbeauty, and so she be rich, they care not how she look; but these are\nall out as faulty as the rest. Attendenda uxoris forma, as\n[6268]Salisburiensis adviseth, ne si alteram aspexeris, mox eam sordere\nputes, as the Knight in Chaucer, that was married to an old woman,\nAnd all day after hid him as an owl,\nSo woe was his wife looked so foul.\n\nHave a care of thy wife's complexion, lest whilst thou seest another,\nthou loathest her, she prove jealous, thou naught,\n[6269]Si tibi deformis conjux, si serva venusta,\nNe utaris serva,\u2014\u2014\u2014\n\nI can perhaps give instance. Molestum est possidere, quod nemo habere\ndignetur, a misery to possess that which no man likes: on the other\nside, Difficile custoditur quod plures amant. And as the bragging\nsoldier vaunted in the comedy, nimia est miseria pulchrum esse hominem\nnimis. Scipio did never so hardly besiege Carthage, as these young\ngallants will beset thine house, one with wit or person, another with\nwealth, &c. If she he fair, saith Guazzo, she will be suspected\nhowsoever. Both extremes are naught, Pulchra cito adamatur, foeda\nfacile concupiscit, the one is soon beloved, the other loves: one is\nhardly kept, because proud and arrogant, the other not worth keeping;\nwhat is to be done in this case? Ennius in Menelippe adviseth thee as a\nfriend to take statam formam, si vis habere incolumem pudicitiam, one\nof a middle size, neither too fair nor too foul, [6270]Nec formosa\nmagis quam mihi casta placet, with old Cato, though fit let her beauty\nbe, neque lectissima, neque illiberalis, between both. This I approve;\nbut of the other two I resolve with Salisburiensis, caeteris paribus,\nboth rich alike, endowed alike, majori miseria deformis habetur quam\nformosa servatur, I had rather marry a fair one, and put it to the\nhazard, than be troubled with a blowze; but do as thou wilt, I speak\nonly of myself.\nHowsoever, quod iterum maneo, I would advise thee thus much, be she\nfair or foul, to choose a wife out of a good kindred, parentage, well\nbrought up, in an honest place.\n[6271]Primum animo tibi proponas quo sanguine creta.\nQua forma, qua aetate, quibusque ante omnia virgo\nMoribus, in junctos veniat nova nupta penates.\n\nHe that marries a wife out of a suspected inn or alehouse, buys a horse\nin Smithfield, and hires a servant in Paul's, as the diverb is, shall\nlikely have a jade to his horse, a knave for his man, an arrant honest\nwoman to his wife. Filia praesumitur, esse matri similis, saith\n[6272]Nevisanus? Such [6273]a mother, such a daughter; mali corvi malum\novum., cat to her kind.\n[6274]Scilicet expectas ut tradat mater honestos\nAtque alios mores quam quos habet?\n\nIf the mother be dishonest, in all likelihood the daughter will\nmatrizare, take after her in all good qualities,\nCreden' Pasiphae non tauripotente futuram\nTauripetam?\u2014\u2014\u2014\n\nIf the dam trot, the foal will not amble. My last caution is, that a\nwoman do not bestow herself upon a fool, or an apparent melancholy\nperson; jealousy is a symptom of that disease, and fools have no\nmoderation. Justina, a Roman lady, was much persecuted, and after made\naway by her jealous husband, she caused and enjoined this epitaph, as a\ncaveat to others, to be engraven on her tomb:\n[6275]Discite ab exemplo Justinae, discite patres,\nNe nubat fatuo filia vestra viro, &c.\n\nLearn parents all, and by Justina's case,\nYour children to no dizzards for to place.\n\nAfter marriage, I can give no better admonitions than to use their\nwives well, and which a friend of mine told me that was a married man,\nI will tell you as good cheap, saith Nicostratus in [6276]Stobeus, to\navoid future strife, and for quietness' sake, when you are in bed, take\nheed of your wife's flattering speeches over night, and curtain,\nsermons in the morning. Let them do their endeavour likewise to\nmaintain them to their means, which [6277]Patricius ingeminates, and\nlet them have liberty with discretion, as time and place requires: many\nwomen turn queans by compulsion, as [6278]Nevisanus observes, because\ntheir husbands are so hard, and keep them so short in diet and apparel,\npaupertas cogit eas meretricari, poverty and hunger, want of means,\nmakes them dishonest, or bad usage; their churlish behaviour forceth\nthem to fly out, or bad examples, they do it to cry quittance. In the\nother extreme some are too liberal, as the proverb is, Turdus malum\nsibi cacat, they make a rod for their own tails, as Candaules did to\nGyges in [6279]Herodotus, commend his wife's beauty himself, and\nbesides would needs have him see her naked. Whilst they give their\nwives too much liberty to gad abroad, and bountiful allowance, they are\naccessory to their own miseries; animae uxorum pessime olent, as\nPlautus jibes, they have deformed souls, and by their painting and\ncolours procure odium mariti, their husband's hate, especially,\u2014[6280]\ncum misere viscantur labra mariti. Besides, their wives (as [6281]Basil\nnotes) Impudenter se exponunt masculorum aspectibus, jactantes tunicas,\net coram tripudiantes, impudently thrust themselves into other men's\ncompanies, and by their indecent wanton carriage provoke and tempt the\nspectators. Virtuous women should keep house; and 'twas well performed\nand ordered by the Greeks,\n[6282]\u2014\u2014\u2014mulier ne qua in publicum\nSpectandam se sine arbitro praebeat viro:\n\nwhich made Phidias belike at Elis paint Venus treading on a tortoise, a\nsymbol of women's silence and housekeeping. For a woman abroad and\nalone, is like a deer broke out of a park, quam mille venatores\ninsequuntur, whom every hunter follows; and besides in such places she\ncannot so well vindicate herself, but as that virgin Dinah (Gen.\nxxxiv., 2,) going for to see the daughters of the land, lost her\nvirginity, she may be defiled and overtaken of a sudden: Imbelles damae\nquid nisi praeda sumus? [6283]\nAnd therefore I know not what philosopher he was, that would have women\ncome but thrice abroad all their time, [6284]to be baptised, married,\nand buried; but he was too strait-laced. Let them have their liberty in\ngood sort, and go in good sort, modo non annos viginti aetatis suae\ndomi relinquant, as a good fellow said, so that they look not twenty\nyears younger abroad than they do at home, they be not spruce, neat,\nangels abroad, beasts, dowdies, sluts at home; but seek by all means to\nplease and give content to their husbands: to be quiet above all\nthings, obedient, silent and patient; if they be incensed, angry, chid\na little, their wives must not [6285]cample again, but take it in good\npart. An honest woman, I cannot now tell where she dwelt, but by report\nan honest woman she was, hearing one of her gossips by chance complain\nof her husband's impatience, told her an excellent remedy for it, and\ngave her withal a glass of water, which when he brawled she should hold\nstill in her mouth, and that toties quoties, as often as he chid; she\ndid so two or three times with good success, and at length seeing her\nneighbour, gave her great thanks for it, and would needs know the\ningredients, [6286]she told her in brief what it was, fair water, and\nno more: for it was not the water, but her silence which performed the\ncure. Let every froward woman imitate this example, and be quiet within\ndoors, and (as [6287]M. Aurelius prescribes) a necessary caution it is\nto be observed of all good matrons that love their credits, to come\nlittle abroad, but follow their work at home, look to their household\naffairs and private business, oeconomiae incumbentes, be sober,\nthrifty, wary, circumspect, modest, and compose themselves to live to\ntheir husbands' means, as a good housewife should do,\n[6288]Quae studiis gavisa coli, partita labores\nFallet opus cantu, formae assimulata coronae\nCura puellaris, circum fusosque rotasque\nCum volvet, &c.\n\nHowsoever 'tis good to keep them private, not in prison;\n[6289]Quisquis custodit uxorem vectibus et seris,\nEtsi sibi sapiens, stultus est, et nihil sapit.\n\nRead more of this subject, Horol. princ. lib. 2. per totum. Arnisaeus,\npolit. Cyprian, Tertullian, Bossus de mulier. apparat. Godefridus de\nAmor. lib. 2. cap. 4. Levinus Lemnius cap. 54. de institut. Christ.\nBarbaras de re uxor. lib. 2. cap. 2. Franciscus Patritius de institut.\nReipub. lib. 4. Tit. 4. et 6. de officio mariti et uxoris, Christ.\nFonseca Amphitheat. Amor. cap. 45. Sam. Neander, &c.\nThese cautions concern him; and if by those or his own discretion\notherwise he cannot moderate himself, his friends must not be wanting\nby their wisdom, if it be possible, to give the party grieved\nsatisfaction, to prevent and remove the occasions, objects, if it may\nbe to secure him. If it be one alone, or many, to consider whom he\nsuspects or at what times, in what places he is most incensed, in what\ncompanies. [6290]Nevisanus makes a question whether a young physician\nought to be admitted in cases of sickness, into a new-married man's\nhouse, to administer a julep, a syrup, or some such physic. The\nPersians of old would not suffer a young physician to come amongst\nwomen. [6291]Apollonides Cous made Artaxerxes cuckold, and was after\nburied alive for it. A goaler in Aristaenetus had a fine young\ngentleman to his prisoner; [6292]in commiseration of his youth and\nperson he let him loose, to enjoy the liberty of the prison, but he\nunkindly made him a cornuto. Menelaus gave good welcome to Paris a\nstranger, his whole house and family were at his command, but he\nungently stole away his best beloved wife. The like measure was offered\nto Agis king of Lacedaemon, by [6293] Alcibiades an exile, for his good\nentertainment, he was too familiar with Timea his wife, begetting a\nchild of her, called Leotichides: and bragging moreover when he came\nhome to Athens, that he had a son should be king of the Lacedaemonians.\nIf such objects were removed, no doubt but the parties might easily be\nsatisfied, or that they could use them gently and entreat them well,\nnot to revile them, scoff at, hate them, as in such cases commonly they\ndo, 'tis a human infirmity, a miserable vexation, and they should not\nadd grief to grief, nor aggravate their misery, but seek to please, and\nby all means give them content, by good counsel, removing such\noffensive objects, or by mediation of some discreet friends. In old\nRome there was a temple erected by the matrons to that [6294]Viriplaca\nDea, another to Venus verticorda, quae maritos uxoribus reddebat\nbenevolos, whither (if any difference happened between man and wife)\nthey did instantly resort: there they did offer sacrifice, a white\nhart, Plutarch records, sine felle, without the gall, (some say the\nlike of Juno's temple) and make their prayers for conjugal peace;\nbefore some [6295] indifferent arbitrators and friends, the matter was\nheard between man and wife, and commonly composed. In our times we want\nno sacred churches, or good men to end such controversies, if use were\nmade, of them. Some say that precious stone called [6296]beryllus,\nothers a diamond, hath excellent virtue, contra hostium injurias, et\nconjugatos invicem conciliare, to reconcile men and wives, to maintain\nunity and love; you may try this when you will, and as you see cause.\nIf none of all these means and cautions will take place, I know not\nwhat remedy to prescribe, or whither such persons may go for ease,\nexcept they can get into the same [6297]Turkey paradise, Where they\nshall have as many fair wives as they will themselves, with clear eyes,\nand such as look on none but their own husbands, no fear, no danger of\nbeing cuckolds; or else I would have them observe that strict rule of\n[6298]Alphonsus, to marry a deaf and dumb man to a blind woman. If this\nwill not help, let them, to prevent the worst, consult with an\n[6299]astrologer, and see whether the significators in her horoscope\nagree with his, that they be not in signis et partibus odiose\nintuentibus aut imperantibus, sed mutuo et amice antisciis et\nobedientibus, otherwise (as they hold) there will be intolerable\nenmities between them: or else get them sigillum veneris, a\ncharacteristical seal stamped in the day and hour of Venus, when she is\nfortunate, with such and such set words and charms, which Villanovanus\nand Leo Suavius prescribe, ex sigillis magicis Salomonis, Hermetis,\nRaguelis, &c., with many such, which Alexis, Albertus, and some of our\nnatural magicians put upon us: ut mulier cum aliquo adulterare non\npossit, incide de capillis ejus, &c., and he shall surely be gracious\nin all women's eyes, and never suspect or disagree with his own wife so\nlong as he wears it. If this course be not approved, and other remedies\nmay not be had, they must in the last place sue for a divorce; but that\nis somewhat difficult to effect, and not all out so fit. For as\nFelisacus in his tract de justa uxore urgeth, if that law of\nConstantine the Great, or that of Theodosius and Valentinian,\nconcerning divorce, were in use in our times, innumeras propemodum\nviduas haberemus, et coelibes viros, we should have almost no married\ncouples left. Try therefore those former remedies; or as Tertullian\nreports of Democritus, that put out his eyes, [6300]because he could\nnot look upon a woman without lust, and was much troubled to see that\nwhich he might not enjoy; let him make himself blind, and so he shall\navoid that care and molestation of watching his wife. One other\nsovereign remedy I could repeat, an especial antidote against jealousy,\nan excellent cure, but I am not now disposed to tell it, not that like\na covetous empiric I conceal it for any gain, but some other reasons, I\nam not willing to publish it: if you be very desirous to know it, when\nI meet you next I will peradventure tell you what it is in your ear.\nThis is the best counsel I can give; which he that hath need of, as\noccasion serves, may apply unto himself. In the mean time,\u2014dii talem\nterris avertite pestem, [6301]as the proverb is, from heresy, jealousy\nand frenzy, good Lord deliver us.\n\n\nSECT. IV. MEMB. I.\n\nSUBSECT. I.\u2014_Religious Melancholy. Its object God; what his beauty is;\nHow it allures. The parts and parties affected_.\n\nThat there is such a distinct species of love melancholy, no man hath\never yet doubted: but whether this subdivision of [6302]Religious\nMelancholy be warrantable, it may be controverted.\n[6303]Pergite Pieridies, medio nec calle vagantem\nLinquite me, qua nulla pedum vestigia ducunt,\nNulla rotae currus testantur signa priores.\n\nI have no pattern to follow as in some of the rest, no man to imitate.\nNo physician hath as yet distinctly written of it as of the other; all\nacknowledge it a most notable symptom, some a cause, but few a species\nor kind. [6304]Areteus, Alexander, Rhasis, Avicenna, and most of our\nlate writers, as Gordonius, Fuchsius, Plater, Bruel, Montaltus, &c.\nrepeat it as a symptom. [6305]Some seem to be inspired of the Holy\nGhost, some take upon them to be prophets, some are addicted to new\nopinions, some foretell strange things, de statu mundi et Antichristi,\nsaith Gordonius. Some will prophesy of the end of the world to a day\nalmost, and the fall of the Antichrist, as they have been addicted or\nbrought up; for so melancholy works with them, as [6306]Laurentius\nholds. If they have been precisely given, all their meditations tend\nthat way, and in conclusion produce strange effects, the humour\nimprints symptoms according to their several inclinations and\nconditions, which makes [6307]Guianerius and [6308]Felix Plater put too\nmuch devotion, blind zeal, fear of eternal punishment, and that last\njudgment for a cause of those enthusiastics and desperate persons: but\nsome do not obscurely make a distinct species of it, dividing love\nmelancholy into that whose object is women; and into the other whose\nobject is God. Plato, in Convivio, makes mention of two distinct\nfuries; and amongst our neoterics, Hercules de Saxonia lib. 1. pract.\nmed. cap. 16. cap. de Melanch. doth expressly treat of it in a distinct\nspecies. [6309] Love melancholy (saith he) is twofold; the first is\nthat (to which peradventure some will not vouchsafe this name or\nspecies of melancholy) affection of those which put God for their\nobject, and are altogether about prayer, fasting, &c., the other about\nwomen. Peter Forestus in his observations delivereth as much in the\nsame words: and Felix Platerus de mentis alienat. cap. 3.\nfrequentissima est ejus species, in qua curanda saepissime multum fui\nimpeditus; 'tis a frequent disease; and they have a ground of what they\nsay, forth of Areteus and Plato. [6310]Areteus, an old author, in his\nthird book cap. 6. doth so divide love melancholy, and derives this\nsecond from the first, which comes by inspiration or otherwise.\n[6311]Plato in his Phaedrus hath these words, Apollo's priests in\nDelphos, and at Dodona, in their fury do many pretty feats, and benefit\nthe Greeks, but never in their right wits. He makes them all mad, as\nwell he might; and he that shall but consider that superstition of old,\nthose prodigious effects of it (as in its place I will shew the several\nfuries of our fatidici dii, pythonissas, sibyls, enthusiasts,\npseudoprophets, heretics, and schismatics in these our latter ages)\nshall instantly confess, that all the world again cannot afford so much\nmatter of madness, so many stupendous symptoms, as superstition,\nheresy, schism have brought out: that this species alone may be\nparalleled to all the former, has a greater latitude, and more\nmiraculous effects; that it more besots and infatuates men, than any\nother above named whatsoever, does more harm, works more disquietness\nto mankind, and has more crucified the souls of mortal men (such hath\nbeen the devil's craft) than wars, plagues, sicknesses, dearth, famine,\nand all the rest.\nGive me but a little leave, and I will set before your eyes in brief a\nstupendous, vast, infinite ocean of incredible madness and folly: a sea\nfull of shelves and rocks, sands, gulfs, euripes and contrary tides,\nfull of fearful monsters, uncouth shapes, roaring waves, tempests, and\nsiren calms, halcyonian seas, unspeakable misery, such comedies and\ntragedies, such absurd and ridiculous, feral and lamentable fits, that\nI know not whether they are more to be pitied or derided, or may be\nbelieved, but that we daily see the same still practised in our days,\nfresh examples, nova novitia, fresh objects of misery and madness, in\nthis kind that are still represented unto us, abroad, at home, in the\nmidst of us, in our bosoms.\nBut before I can come to treat of these several errors and obliquities,\ntheir causes, symptoms, affections, &c., I must say something\nnecessarily of the object of this love, God himself, what this love is,\nhow it allureth, whence it proceeds, and (which is the cause of all our\nmiseries) how we mistake, wander and swerve from it.\nAmongst all those divine attributes that God doth vindicate to himself,\neternity, omnipotency, immutability, wisdom, majesty, justice, mercy,\n&c., his [6312]beauty is not the least, one thing, saith David, have I\ndesired of the Lord, and that I will still desire, to behold the beauty\nof the Lord, Psal. xxvii. 4. And out of Sion, which is the perfection\nof beauty, hath God shined, Psal. 1. 2. All other creatures are fair, I\nconfess, and many other objects do much enamour us, a fair house, a\nfair horse, a comely person. [6313]I am amazed, saith Austin, when 1\nlook up to heaven and behold the beauty of the stars, the beauty of\nangels, principalities, powers, who can express it? who can\nsufficiently commend, or set out this beauty which appears in us? so\nfair a body, so fair a face, eyes, nose, cheeks, chin, brows, all fair\nand lovely to behold; besides the beauty of the soul which cannot be\ndiscerned. If we so labour and be so much affected with the comeliness\nof creatures, how should we be ravished with that admirable lustre of\nGod himself? If ordinary beauty have such a prerogative and power, and\nwhat is amiable and fair, to draw the eyes and ears, hearts and\naffections of all spectators unto it, to move, win, entice, allure: how\nshall this divine form ravish our souls, which is the fountain and\nquintessence of all beauty? Coelum pulchrum, sed pulchrior coeli\nfabricator; if heaven be so fair, the sun so fair, how much fairer\nshall he be, that made them fair? For by the greatness and beauty of\nthe creatures, proportionally, the maker of them is seen, Wisd. xiii.\n5. If there be such pleasure in beholding a beautiful person alone, and\nas a plausible sermon, he so much affect us, what shall this beauty of\nGod himself, that is infinitely fairer than all creatures, men, angels,\n&c. [6314] Omnis pulchritudo florem, hominum, angelorum, et rerum\nomnium pulcherrimarum ad Dei pulchritudinem collata, nox est et\ntenebrae, all other beauties are night itself, mere darkness to this\nour inexplicable, incomprehensible, unspeakable, eternal, infinite,\nadmirable and divine beauty. This lustre, pulchritudo omnium\npulcherrima. This beauty and [6315] splendour of the divine Majesty, is\nit that draws all creatures to it, to seek it, love, admire, and adore\nit; and those heathens, pagans, philosophers, out of those relics they\nhave yet left of God's image, are so far forth incensed, as not only to\nacknowledge a God; but, though after their own inventions, to stand in\nadmiration of his bounty, goodness, to adore and seek him; the\nmagnificence and structure of the world itself, and beauty of all his\ncreatures, his goodness, providence, protection, enforceth them to love\nhim, seek him, fear him, though a wrong way to adore him: but for us\nthat are Christians, regenerate, that are his adopted sons, illuminated\nby his word, having the eyes of our hearts and understandings opened;\nhow fairly doth he offer and expose himself? Ambit nos Deus (Austin\nsaith) donis et forma sua, he woos us by his beauty, gifts, promises,\nto come unto him; [6316]the whole Scripture is a message, an\nexhortation, a love letter to this purpose; to incite us, and invite\nus, [6317]God's epistle, as Gregory calls it, to his creatures. He sets\nout his son and his church in that epithalamium or mystical song of\nSolomon, to enamour us the more, comparing his head to fine gold, his\nlocks curled and black as a raven, Cant. iv. 5. his eyes like doves on\nrivers of waters, washed with milk, his lips as lilies, drooping down\npure juice, his hands as rings of gold set with chrysolite: and his\nchurch to a vineyard, a garden enclosed, a fountain of living waters,\nan orchard of pomegranates, with sweet scents of saffron, spike,\ncalamus and cinnamon, and all the trees of incense, as the chief\nspices, the fairest amongst women, no spot in her, [6318]his sister,\nhis spouse, undefiled, the only daughter of her mother, dear unto her,\nfair as the moon, pure as the sun, looking out as the morning; that by\nthese figures, that glass, these spiritual eyes of contemplation, we\nmight perceive some resemblance of his beauty, the love between his\nchurch and him. And so in the xlv. Psalm this beauty of his church is\ncompared to a queen in a vesture of gold of Ophir, embroidered raiment\nof needlework, that the king might take pleasure in her beauty. To\nincense us further yet, [6319]John, in his apocalypse, makes a\ndescription of that heavenly Jerusalem, the beauty, of it, and in it\nthe maker of it; Likening it to a city of pure gold, like unto clear\nglass, shining and garnished with all manner of precious stones, having\nno need of sun or moon: for the lamb is the light of it, the glory of\nGod doth illuminate it: to give us to understand the infinite glory,\nbeauty and happiness of it. Not that it is no fairer than these\ncreatures to which it is compared, but that this vision of his, this\nlustre of his divine majesty, cannot otherwise be expressed to our\napprehensions, no tongue can tell, no heart can conceive it, as Paul\nsaith. Moses himself, Exod. xxxiii. 18. when he desired to see God in\nhis glory, was answered that he might not endure it, no man could see\nhis face and live. Sensibile forte destruit sensum, a strong object\novercometh the sight, according to that axiom in philosophy: fulgorem\nsolis ferre non potes, multo magis creatoris; if thou canst not endure\nthe sunbeams, how canst thou endure that fulgor and brightness of him\nthat made the sun? The sun itself and all that we can imagine, are but\nshadows of it, 'tis visio praecellens, as [6320]Austin calls it, the\nquintessence of beauty this, which far exceeds the beauty of heavens,\nsun and moon, stars, angels, gold and silver, woods, fair fields, and\nwhatsoever is pleasant to behold. All those other beauties fail, vary,\nare subject to corruption, to loathing; [6321]But this is an immortal\nvision, a divine beauty, an immortal love, an indefatigable love and\nbeauty, with sight of which we shall never be tired nor wearied, but\nstill the more we see the more we shall covet him. [6322]For as one\nsaith, where this vision is, there is absolute beauty; and where is\nthat beauty, from the same fountain comes all pleasure and happiness;\nneither can beauty, pleasure, happiness, be separated from his vision\nor sight, or his vision, from beauty, pleasure, happiness. In this life\nwe have but a glimpse of this beauty and happiness: we shall hereafter,\nas John saith, see him as he is: thine eyes, as Isaiah promiseth,\nxxxiii. 17. shall behold the king in his glory, then shall we be\nperfectly enamoured, have a full fruition of it, desire, [6323]behold\nand love him alone as the most amiable and fairest object, or summum\nbonum, or chiefest good.\nThis likewise should we now have done, had not our will been corrupted;\nand as we are enjoined to love God with all our heart, and all our\nsoul: for to that end were we born, to love this object, as\n[6324]Melancthon discourseth, and to enjoy it. And him our will would\nhave loved and sought alone as our summum bonum, or principal good, and\nall other good things for God's sake: and nature, as she proceeded from\nit, would have sought this fountain; but in this infirmity of human\nnature this order is disturbed, our love is corrupt: and a man is like\nthat monster in [6325]Plato, composed of a Scylla, a lion and a man; we\nare carried away headlong with the torrent of our affections: the\nworld, and that infinite variety of pleasing objects in it, do so\nallure and enamour us, that we cannot so much as look towards God, seek\nhim, or think on him as we should: we cannot, saith Austin, Rempub.\ncoelestem cogitare, we cannot contain ourselves from them, their\nsweetness is so pleasing to us. Marriage, saith [6326] Gualter, detains\nmany; a thing in itself laudable, good and necessary, but many,\ndeceived and carried away with the blind love of it, have quite laid\naside the love of God, and desire of his glory. Meat and drink hath\novercome as many, whilst they rather strive to please, satisfy their\nguts and belly, than to serve God and nature. Some are so busied about\nmerchandise to get money, they lose their own souls, whilst covetously\ncarried, and with an insatiable desire of gain, they forget God; as\nmuch we may say of honour, leagues, friendships, health, wealth, and\nall other profits or pleasures in this life whatsoever. [6327]In this\nworld there be so many beautiful objects, splendours and brightness of\ngold, majesty of glory, assistance of friends, fair promises, smooth\nwords, victories, triumphs, and such an infinite company of pleasing\nbeauties to allure us, and draw us from God, that we cannot look after\nhim. And this is it which Christ himself, those prophets and apostles\nso much thundered against, 1 John, xvii. 15, dehort us from; love not\nthe world, nor the things that are in the world: if any man love the\nworld, the love of the Father is not in him, 16. For all that is in the\nworld, as lust of the flesh, the lust of the eyes, and pride of life,\nis not of the Father, but of the world: and the world passeth away and\nthe lust thereof; but he that fulfilleth the will of God abideth for\never. No man, saith our Saviour, can serve two masters, but he must\nlove the one and hate the other, &c., bonos vel malos mores, boni vel\nmali faciunt amores, Austin well infers: and this is that which all the\nfathers inculcate. He cannot ([6328]Austin admonisheth) be God's\nfriend, that is delighted with the pleasures of the world: make clean\nthine heart, purify thine heart; if thou wilt see this beauty, prepare\nthyself for it. It is the eye of contemplation by which we must behold\nit, the wing of meditation which lifts us up and rears our souls with\nthe motion of our hearts, and sweetness of contemplation: so saith\nGregory cited by [6329]Bonaventure. And as [6330]Philo Judeus seconds\nhim, he that loves God, will soar aloft and take him wings; and leaving\nthe earth fly up to heaven, wander with sun and moon, stars, and that\nheavenly troop, God himself being his guide. If we desire to see him,\nwe must lay aside all vain objects, which detain us and dazzle our\neyes, and as [6331]Ficinus adviseth us, get us solar eyes, spectacles\nas they that look on the sun: to see this divine beauty, lay aside all\nmaterial objects, all sense, and then thou shalt see him as he is. Thou\ncovetous wretch, as [6332]Austin expostulates, why dost thou stand\ngaping on this dross, muck-hills, filthy excrements? behold a far\nfairer object, God himself woos thee; behold him, enjoy him, he is sick\nfor love. Cant. v. he invites thee to his sight, to come into his fair\ngarden, to eat and drink with him, to be merry with him, to enjoy his\npresence for ever. [6333]Wisdom cries out in the streets besides the\ngates, in the top of high places, before the city, at the entry of the\ndoor, and bids them give ear to her instruction, which is better than\ngold or precious stones; no pleasures can be compared to it: leave all\nthen and follow her, vos exhortor o amici et obsecro. In.\n[6334]Ficinus's words, I exhort and beseech you, that you would embrace\nand follow this divine love with all your hearts and abilities, by all\noffices and endeavours make this so loving God propitious unto you. For\nwhom alone, saith [6335]Plotinus, we must forsake the kingdoms and\nempires of the whole earth, sea, land, and air, if we desire to be\nengrafted into him, leave all and follow him.\nNow, forasmuch as this love of God is a habit infused of God, as [6336]\nThomas holds, l. 2. quaest. 23. by which a man is inclined to love God\nabove all, and his neighbour as himself, we must pray to God that he\nwill open our eyes, make clear our hearts, that we may be capable of\nhis glorious rays, and perform those duties that he requires of us,\nDeut. vi. and Josh. xxiii. to love God above all, and our neighbour as\nourself, to keep his commandments. In this we know, saith John, c. v.\n2, we love the children of God, when we love God and keep his\ncommandments. This is the love of God, that we keep his commandments;\nhe that loveth not, knoweth not God, for God is love, cap. iv. 8, and\nhe that dwelleth in love, dwelleth in God, and God in him; for love\npre-supposeth knowledge, faith, hope, and unites us to God himself, as\n[6337]Leon Hebreus delivereth unto us, and is accompanied with the fear\nof God, humility, meekness, patience, all those virtues, and charity\nitself. For if we love God, we shall love our neighbour, and perform\nthe duties which are required at our hands, to which we are exhorted, 1\nCor. xv. 4, 5; Ephes. iv.; Colos. iii.; Rom. xii. We shall not be\nenvious or puffed up, or boast, disdain, think evil, or be provoked to\nanger, but suffer all things; endeavour to keep the unity of the spirit\nin the bond of peace. Forbear one another, forgive one another, clothe\nthe naked, visit the sick, and perform all those works of mercy, which\n[6338]Clemens Alexandrinus calls amoris et amicitiae, impletionem et\nextentionem, the extent and complement of love; and that not for fear\nor worldly respects, but ordine ad Deum, for the love of God himself.\nThis we shall do if we be truly enamoured; but we come short in both,\nwe neither love God nor our neighbour as we should. Our love in\nspiritual things is too [6339]defective, in worldly things too\nexcessive, there is a jar in both. We love the world too much; God too\nlittle; our neighbour not at all, or for our own ends. Vulgus amicitias\nutilitate probat. The chief thing we respect is our commodity; and what\nwe do is for fear of worldly punishment, for vainglory, praise of men,\nfashion, and such by respects, not for God's sake. We neither know God\naright, nor seek, love or worship him as we should. And for these\ndefects, we involve ourselves into a multitude of errors, we swerve\nfrom this true love and worship of God: which is a cause unto us of\nunspeakable miseries; running into both extremes, we become fools,\nmadmen, without sense, as now in the next place 1 will show you.\nThe parties affected are innumerable almost, and scattered over the\nface of the earth, far and near, and so have been in all precedent\nages, from the beginning of the world to these times, of all sorts and\nconditions. For method's sake I will reduce them to a twofold division,\naccording to those two extremes of excess and defect, impiety and\nsuperstition, idolatry and atheism. Not that there is any excess of\ndivine worship or love of God; that cannot be, we cannot love God too\nmuch, or do our duty as we ought, as Papists hold, or have any\nperfection in this life, much less supererogate: when we have all done,\nwe are unprofitable servants. But because we do aliud agere, zealous\nwithout knowledge, and too solicitous about that which is not\nnecessary, busying ourselves about impertinent, needless, idle, and\nvain ceremonies, populo ut placerent, as the Jews did about sacrifices,\noblations, offerings, incense, new moons, feasts, &c., but Isaiah\ntaxeth them, i. 12, who required this at your hands? We have too great\nopinion of our own worth, that we can satisfy the law: and do more than\nis required at our hands, by performing those evangelical counsels, and\nsuch works of supererogation, merit for others, which Bellarmine,\nGregory de Valentia, all their Jesuits and champions defend, that if\nGod should deal in rigour with them, some of their Franciscans and\nDominicans are so pure, that nothing could be objected to them. Some of\nus again are too dear, as we think, more divine and sanctified than\nothers, of a better mettle, greater gifts, and with that proud\nPharisee, contemn others in respect of ourselves, we are better\nChristians, better learned, choice spirits, inspired, know more, have\nspecial revelation, perceive God's secrets, and thereupon presume, say\nand do that many times which is not befitting to be said or done. Of\nthis number are all superstitious idolaters, ethnics, Mahometans, Jews,\nheretics, [6340]enthusiasts, divinators, prophets, sectaries, and\nschismatics. Zanchius reduceth such infidels to four chief sects; but I\nwill insist and follow mine own intended method: all which with many\nother curious persons, monks, hermits, &c., may be ranged in this\nextreme, and fight under this superstitious banner, with those rude\nidiots, and infinite swarms of people that are seduced by them. In the\nother extreme or in defect, march those impious epicures, libertines,\natheists, hypocrites, infidels, worldly, secure, impenitent,\nunthankful, and carnal-minded men, that attribute all to natural\ncauses, that will acknowledge no supreme power; that have cauterised\nconsciences, or live in a reprobate sense; or such desperate persons as\nare too distrustful of his mercies. Of these there be many\nsubdivisions, diverse degrees of madness and folly, some more than\nother, as shall be shown in the symptoms: and yet all miserably out,\nperplexed, doting, and beside themselves for religion's sake. For as\n[6341]Zanchy well distinguished, and all the world knows religion is\ntwofold, true or false; false is that vain superstition of idolaters,\nsuch as were of old, Greeks, Romans, present Mahometans, &c. Timorem\ndeorum inanem, [6342]Tully could term it; or as Zanchy defines it, Ubi\nfalsi dii, aut falso cullu colitur Deus, when false gods, or that God\nis falsely worshipped. And 'tis a miserable plague, a torture of the\nsoul, a mere madness, Religiosa insania, [6343]Meteran calls it, or\ninsanus error, as [6344]Seneca, a frantic error; or as Austin, Insanus\nanimi morbus, a furious disease of the soul; insania omnium\ninsanissima, a quintessence of madness; [6345]for he that is\nsuperstitious can never be quiet. 'Tis proper to man alone, uni\nsuperbia, avaritia, superstitio, saith Plin. lib. 7. cap. 1. atque\netiam post saevit de futuro, which wrings his soul for the present, and\nto come: the greatest misery belongs to mankind, a perpetual servitude,\na slavery, [6346]Ex timore timor, a heavy yoke, the seal of damnation,\nan intolerable burden. They that are superstitious are still fearing,\nsuspecting, vexing themselves with auguries, prodigies, false tales,\ndreams, idle, vain works, unprofitable labours, as [6347]Boterus\nobserves, cura mentis ancipite versantur: enemies to God and to\nthemselves. In a word, as Seneca concludes, Religio Deum colit,\nsuperstitio destruit, superstition destroys, but true religion honours\nGod. True religion, ubi verus Deus vere colitur, where the true God is\ntruly worshipped, is the way to heaven, the mother of virtues, love,\nfear, devotion, obedience, knowledge, &c. It rears the dejected soul of\nman, and amidst so many cares, miseries, persecutions, which this world\naffords, it is a sole ease, an unspeakable comfort, a sweet reposal,\nJugum suave, et leve, a light yoke, an anchor, and a haven. It adds\ncourage, boldness, and begets generous spirits: although tyrants rage,\npersecute, and that bloody Lictor or sergeant be ready to martyr them,\naut lita, aut morere, (as in those persecutions of the primitive\nChurch, it was put in practice, as you may read in Eusebius and others)\nthough enemies be now ready to invade, and all in an uproar, [6348]Si\nfractus illabatur orbis, impavidos ferient ruinae, though heaven should\nfall on his head, he would not be dismayed. But as a good Christian\nprince once made answer to a menacing Turk, facile scelerata hominum\narma contemnit, qui del praesidio tutus est: or as [6349] Phalaris writ\nto Alexander in a wrong cause, he nor any other enemy could terrify\nhim, for that he trusted in God. Si Deus nobiscum, quis contra nos? In\nall calamities, persecutions whatsoever, as David did, 2 Sam. ii. 22,\nhe will sing with him, the Lord is my rock, my fortress, my strength,\nmy refuge, the tower and horn of my salvation, &c. In all troubles and\nadversities, Psal. xlvi. 1. God is my hope and help, still ready to be\nfound, I will not therefore fear, &c., 'tis a fear expelling fear; he\nhath peace of conscience, and is full of hope, which is (saith\n[6350]Austin) vita vitae mortalis, the life of this our mortal life,\nhope of immortality, the sole comfort of our misery: otherwise, as Paul\nsaith, we of all others were most wretched, but this makes us happy,\ncounterpoising our hearts in all miseries; superstition torments, and\nis from the devil, the author of lies; but this is from God himself, as\nLucian, that Antiochian priest, made his divine confession in\n[6351]Eusebius, Auctor nobis de Deo Deus est, God is the author of our\nreligion himself, his word is our rule, a lantern to us, dictated by\nthe Holy Ghost, he plays upon our hearts as many harpstrings, and we\nare his temples, he dwelleth in us, and we in him.\nThe part affected of superstition, is the brain, heart, will,\nunderstanding, soul itself, and all the faculties of it, totum\ncompositum, all is mad and dotes: now for the extent, as I say, the\nworld itself is the subject of it, (to omit that grand sin of atheism,)\nall times have been misaffected, past, present, there is not one that\ndoth good, no not one, from the prophet to the priest, &c. A lamentable\nthing it is to consider, how many myriads of men this idolatry and\nsuperstition (for that comprehends all) hath infatuated in all ages,\nbesotted by this blind zeal, which is religion's ape, religion's\nbastard, religion's shadow, false glass. For where God hath a temple,\nthe devil will have a chapel: where God hath sacrifices, the devil will\nhave his oblations: where God hath ceremonies, the devil will have his\ntraditions: where there is any religion, the devil will plant\nsuperstition; and 'tis a pitiful sight to behold and read, what\ntortures, miseries, it hath procured, what slaughter of souls it hath\nmade, how it rageth amongst those old Persians, Syrians, Egyptians,\nGreeks, Romans, Tuscans, Gauls, Germans, Britons, &c. Britannia jam\nhodie celebrat tam attonite, saith [6352]Pliny, tantis ceremoniis\n(speaking of superstition) ut dedisse Persis videri possit. The Britons\nare so stupendly superstitious in their ceremonies, that they go beyond\nthose Persians. He that shall but read in Pausanias alone, those gods,\ntemples, altars, idols, statues, so curiously made with such infinite\ncost and charge, amongst those old Greeks, such multitudes of them and\nfrequent varieties, as [6353]Gerbelius truly observes, may stand\namazed, and never enough wonder at it; and thank God withal, that by\nthe light of the Gospel, we are so happily freed from that slavish\nidolatry in these our days. But heretofore, almost in all countries, in\nall places, superstition hath blinded the hearts of men; in all ages\nwhat a small portion hath the true church ever been! Divisum imperium\ncum Jove Daemon habet. [6354]The patriarchs and their families, the\nIsraelites a handful in respect, Christ and his apostles, and not all\nof them, neither. Into what straits hath it been compinged, a little\nflock! how hath superstition on the other side dilated herself, error,\nignorance, barbarism, folly, madness, deceived, triumphed, and insulted\nover the most wise discreet, and understanding man, philosophers,\ndynasts, monarchs, all were involved and overshadowed in this mist, in\nmore than Cimmerian darkness. [6355]Adeo ignara superstitio mentes\nhominum depravat, et nonnunquam sapientum animos transversos agit. At\nthis present, quota pars! How small a part is truly religious! How\nlittle in respect! Divide the world into six parts, and one, or not so\nmuch, as Christians; idolaters and Mahometans possess almost Asia,\nAfrica, America, Magellanica. The kings of China, great Cham, Siam, and\nBorneo, Pegu, Deccan, Narsinga, Japan, &c., are gentiles, idolaters,\nand many other petty princes in Asia, Monomotopa, Congo, and I know not\nhow many Negro princes in Africa, all Terra Australis incognita most of\nAmerica pagans, differing all in their several superstitions; and yet\nall idolaters. The Mahometans extend themselves over the great Turk's\ndominions in Europe, Africa, Asia, to the Xeriffes in Barbary, and its\nterritories in Fez, Sus, Morocco, &c. The Tartar, the great Mogor, the\nSophy of Persia, with most of their dominions and subjects, are at this\nday Mahometans. See how the devil rageth: those at odds, or differing\namong themselves, some for [6356]Ali, some Enbocar, for Acmor, and\nOzimen, those four doctors, Mahomet's successors, and are subdivided\ninto seventy-two inferior sects, as [6357]Leo Afer reports. The Jews,\nas a company of vagabonds, are scattered over all parts; whose story,\npresent estate, progress from time to time, is fully set down by\n[6358]Mr. Thomas Jackson, Doctor of Divinity, in his comment on the\ncreed. A fifth part of the world, and hardly that, now professeth\nCHRIST, but so inlarded and interlaced with several superstitions, that\nthere is scarce a sound part to be found, or any agreement amongst\nthem. Presbyter John, in Africa, lord of those Abyssinians, or\nEthiopians, is by his profession a Christian, but so different from us,\nwith such new absurdities and ceremonies, such liberty, such a mixture\nof idolatry and paganism, [6359]that they keep little more than a bare\ntitle of Christianity. They suffer polygamy, circumcision, stupend\nfastings, divorce as they will themselves, &c., and as the papists call\non the Virgin Mary, so do they on Thomas Didymus before Christ.\n[6360]The Greek or Eastern Church is rent from this of the West, and as\nthey have four chief patriarchs, so have they four subdivisions,\nbesides those Nestorians, Jacobins, Syrians, Armenians, Georgians, &c.,\nscattered over Asia Minor, Syria, Egypt, &c., Greece, Walachia,\nCircassia, Bulgaria, Bosnia, Albania, Illyricum, Sclavonia, Croatia,\nThrace, Servia, Rascia, and a sprinkling amongst the Tartars, the\nRussians, Muscovites, and most of that great duke's (czar's) subjects,\nare part of the Greek Church, and still Christians: but as [6361]one\nsaith, temporis successu multas illi addiderunt superstitiones. In\nprocess of time they have added so many superstitions, they be rather\nsemi-Christians than otherwise. That which remains is the Western\nChurch with us in Europe, but so eclipsed with several schisms,\nheresies and superstitions, that one knows not where to find it. The\npapists have Italy, Spain, Savoy, part of Germany, France, Poland, and\na sprinkling in the rest of Europe. In America, they hold all that\nwhich Spaniards inhabit, Hispania Nova, Castella Aurea, Peru, &c. In\nthe East Indies, the Philippines, some small holds about Goa, Malacca,\nZelan, Ormus, &c., which the Portuguese got not long since, and those\nland-leaping Jesuits have essayed in China, Japan, as appears by their\nyearly letters; in Africa they have Melinda, Quiloa, Mombaze, &c., and\nsome few towns, they drive out one superstition with another. Poland is\na receptacle of all religions, where Samosetans, Socinians, Photinians\n(now protected in Transylvania and Poland), Arians, Anabaptists are to\nbe found, as well as in some German cities. Scandia is Christian, but\n[6362]Damianus A-Goes, the Portugal knight, complains, so mixed with\nmagic, pagan rites and ceremonies, they may be as well counted\nidolaters: what Tacitus formerly said of a like nation, is verified in\nthem, [6363]A people subject to superstition, contrary to religion. And\nsome of them as about Lapland and the Pilapians, the devil's possession\nto this day, Misera haec gens (saith mine [6364]author) Satanae\nhactenus possessio,\u2014et quod maxime mirandum et dolendum, and which is\nto be admired and pitied; if any of them be baptised, which the kings\nof Sweden much labour, they die within seven or nine days after, and\nfor that cause they will hardly be brought to Christianity, but worship\nstill the devil, who daily appears to them. In their idolatrous\ncourses, Gandentibus diis patriis, quos religiose colunt, &c. Yet are\nthey very superstitious, like our wild Irish: though they of the better\nnote, the kings of Denmark and Sweden themselves, that govern them, be\nLutherans; the remnant are Calvinists, Lutherans, in Germany equally\nmixed. And yet the emperor himself, dukes of Lorraine, Bavaria, and the\nprinces, electors, are most part professed papists. And though some\npart of France and Ireland, Great Britain, half the cantons in\nSwitzerland, and the Low Countries, be Calvinists, more defecate than\nthe rest, yet at odds amongst themselves, not free from superstition.\nAnd which [6365]Brochard, the monk, in his description of the Holy\nLand, after he had censured the Greek church, and showed their errors,\nconcluded at last, Faxit Deus ne Latinis multa irrepserint stultifies,\nI say God grant there be no fopperies in our church. As a dam of water\nstopped in one place breaks out into another, so doth superstition. I\nsay nothing of Anabaptists, Socinians, Brownists, Familists, &c. There\nis superstition in our prayers, often in our hearing of sermons, bitter\ncontentions, invectives, persecutions, strange conceits, besides\ndiversity of opinions, schisms, factions, &c. But as the Lord (Job\nxlii. cap. 7. v.) said to Eliphaz, the Temanite, and his two friends,\nhis wrath was kindled against them, for they had not spoken of him\nthings that were right: we may justly of these schismatics and\nheretics, how wise soever in their own conceits, non recte loquuntur de\nDeo, they speak not, they think not, they write not well of God, and as\nthey ought. And therefore, Quid quaeso mi Dorpi, as Erasmus concludes\nto Dorpius, hisce Theologis faciamus, aut quid preceris, nisi forte\nfidelem medicum, qui cerebro medeatur? What shall we wish them, but\nsanam mentem, and a good physician? But more of their differences,\nparadoxes, opinions, mad pranks, in the symptoms: I now hasten to the\ncauses.\n\nSUBSECT. II.\u2014_Causes of Religious melancholy. From the Devil by\nmiracles, apparitions, oracles. His instruments or factors,\npoliticians, Priests, Impostors, Heretics, blind guides. In them\nsimplicity, fear, blind zeal, ignorance, solitariness, curiosity,\npride, vainglory, presumption, &c. his engines, fasting, solitariness,\nhope, fear, &c._\n\nWe are taught in Holy Scripture, that the Devil rangeth abroad like a\nroaring lion, still seeking whom he may devour: and as in several\nshapes, so by several engines and devices he goeth about to seduce us;\nsometimes he transforms himself into an angel of light; and is so\ncunning that he is able, if it were possible, to deceive the very\nelect. He will be worshipped as [6366]God himself, and is so adored by\nthe heathen, and esteemed. And in imitation of that divine power, as\n[6367]Eusebius observes, [6368]to abuse or emulate God's glory, as\nDandinus adds, he will have all homage, sacrifices, oblations, and\nwhatsoever else belongs to the worship of God, to be done likewise unto\nhim, similis erit altissimo, and by this means infatuates the world,\ndeludes, entraps, and destroys many a thousand souls. Sometimes by\ndreams, visions (as God to Moses by familiar conference), the devil in\nseveral shapes talks with them: in the [6369]Indies it is common, and\nin China nothing so familiar as apparitions, inspirations, oracles, by\nterrifying them with false prodigies, counterfeit miracles, sending\nstorms, tempests, diseases, plagues (as of old in Athens there was\nApollo, Alexicacus, Apollo \u03bb\u03cc\u03b9\u03bc\u03b9\u03bf\u03c2, pestifer et malorum depulsor),\nraising wars, seditions by spectrums, troubling their consciences,\ndriving them to despair, terrors of mind, intolerable pains; by\npromises, rewards, benefits, and fair means, he raiseth such an opinion\nof his deity and greatness, that they dare not do otherwise than adore\nhim, do as he will have them, they dare not offend him. And to compel\nthem more to stand in awe of him, [6370]he sends and cures diseases,\ndisquiets their spirits (as Cyprian saith), torments and terrifies\ntheir souls, to make them adore him: and all his study, all his\nendeavour is to divert them from true religion to superstition: and\nbecause he is damned himself, and in an error, he would have all the\nworld participate of his errors, and be damned with him. The primum\nmobile, therefore, and first mover of all superstition, is the devil,\nthat great enemy of mankind, the principal agent, who in a thousand\nseveral, shapes, after diverse fashions, with several engines,\nillusions, and by several names hath deceived the inhabitants of the\nearth, in several places and countries, still rejoicing at their falls.\nAll the world over before Christ's time, he freely domineered, and held\nthe souls of men in most slavish subjection (saith [6371]Eusebius) in\ndiverse forms, ceremonies, and sacrifices, till Christ's coming, as if\nthose devils of the air had shared the earth amongst them, which the\nPlatonists held for gods ([6372]Ludus deorum sumus), and were our\ngovernors and keepers. In several places, they had several rites,\norders, names, of which read Wierus de praestigiis daemonum, lib. 1.\ncap. 5. [6373]Strozzius Cicogna, and others; Adonided amongst the\nSyrians; Adramalech amongst the Capernaites, Asiniae amongst the\nEmathites; Astartes with the Sidonians; Astaroth with the Palestines;\nDagon with the Philistines; Tartary with the Hanaei; Melchonis amongst\nthe Ammonites: Beli the Babylonians; Beelzebub and Baal with the\nSamaritans and Moabites; Apis, Isis, and Osiris amongst the Egyptians;\nApollo Pythius at Delphos, Colophon, Ancyra, Cuma, Erythra; Jupiter in\nCrete, Venus at Cyprus, Juno at Carthage, Aesculapius at Epidaurus,\nDiana at Ephesus, Pallas at Athens, &c. And even in these our days,\nboth in the East and West Indies, in Tartary, China, Japan, &c., what\nstrange idols, in what prodigious forms, with what absurd ceremonies\nare they adored? What strange sacraments, like ours of Baptism and the\nLord's Supper, what goodly temples, priests, sacrifices they had in\nAmerica, when the Spaniards first landed there, let Acosta the Jesuit\nrelate, lib. 5. cap. 1, 2, 3, 4, &c., and how the devil imitated the\nArk and the children of Israel's coming out of Egypt; with many such.\nFor as Lipsius well discourseth out of the doctrine of the Stoics,\nmaxime cupiunt adorationem hominum, now and of old, they still and most\nespecially desire to be adored by men. See but what Vertomannus, l. 5.\nc. 2. Marcus Polus, Lerius, Benzo, P. Martyr in his Ocean Decades,\nAcosta, and Mat. Riccius expedit. Christ. in Sinus, lib. 1. relate.\n[6374]Eusebius wonders how that wise city of Athens, and flourishing\nkingdoms of Greece, should be so besotted; and we in our times, how.\nthose witty Chinese, so perspicacious in all other things should be so\ngulled, so tortured with superstition, so blind as to worship stocks\nand stones. But it is no marvel, when we see all out as great effects\namongst Christians themselves; how are those Anabaptists, Arians, and\nPapists above the rest, miserably infatuated! Mars, Jupiter, Apollo,\nand Aesculapius, have resigned their interest, names, and offices to\nSaint George.\n([6375](Maxime bellorum rector, quem nostra juventus\nPro Mavorte colit.)\u2014\u2014\u2014\n\nSt. Christopher, and a company of fictitious saints, Venus to the Lady\nof Loretto. And as those old Romans had several distinct gods, for\ndivers offices, persons, places, so have they saints, as [6376]Lavater\nwell observes out of Lactantius, mutato nomine tantum, 'tis the same\nspirit or devil that deludes them still. The manner how, as I say, is\nby rewards, promises, terrors, affrights, punishments. In a word, fair\nand foul means, hope and fear. How often hath Jupiter, Apollo, Bacchus,\nand the rest, sent plagues in [6377]Greece and Italy, because their\nsacrifices were neglected?\n[6378]Dii multa neglecti dederunt\nHesperiae mala luctuosae,\n\nto terrify them, to arouse them up, and the like: see but Livy,\nDionysius Halicarnassaeus, Thucydides, Pausanius, Philostratus,\n[6379]Polybius, before the battle of Cannae, prodigiis signis,\nostentis, templa cuncta, privates etiam aedes scatebant. Oeneus reigned\nin Aetolia, and because he did not sacrifice to Diana with his other\ngods (see more in Labanius his Diana), she sent a wild boar, insolitae\nmagnitudinis, qui terras et homines misere depascebatur, to spoil both\nmen and country, which was afterwards killed by Meleager. So Plutarch\nin the Life of Lucullus relates, how Mithridates, king of Pontus, at\nthe siege of Cizicum, with all his navy, was overthrown by Proserpina,\nfor neglecting of her holy day. She appeared in a vision to Aristagoras\nin the night, Cras inquit tybicinem Lybicum cum tybicine pontico\ncommittam (tomorrow I will cause a contest between a Libyan and a\nPontic minstrel), and the day following this enigma was understood; for\nwith a great south wind which came from Libya, she quite overwhelmed\nMithridates' army. What prodigies and miracles, dreams, visions,\npredictions, apparitions, oracles, have been of old at Delphos, Dodona,\nTrophonius' den, at Thebes, and Lebaudia, of Jupiter Ammon in Egypt,\nAmphiaraus in Attica, &c.; what strange cures performed by Apollo and\nAesculapius? Juno's image and that of [6380]Fortune spake, [6381]Castor\nand Pollux fought in person for the Romans against Hannibal's army, as\nPallas, Mars, Juno, Venus, for Greeks and Trojans, &c. Amongst our\npseudo-Catholics nothing so familiar as such miracles; how many cures\ndone by our lady of Loretto, at Sichem! of old at our St. Thomas's\nshrine, &c. [6382]St. Sabine was seen to fight for Arnulphus, duke of\nSpoleto. [6383]St. George fought in person for John the Bastard of\nPortugal, against the Castilians; St. James for the Spaniards in\nAmerica. In the battle of Bannockburn, where Edward the Second, our\nEnglish king, was foiled by the Scots, St. Philanus' arm was seen to\nfight (if [6384]Hector Boethius doth not impose), that was before shut\nup in a silver cap-case; another time, in the same author, St. Magnus\nfought for them. Now for visions, revelations, miracles, not only out\nof the legend, out of purgatory, but everyday comes news from the\nIndies, and at home read the Jesuits' Letters, Ribadineira,\nThurselinus, Acosta, Lippomanus, Xaverius, Ignatius' Lives, &c., and\ntell me what difference?\nHis ordinary instruments or factors which he useth, as God himself, did\ngood kings, lawful magistrates, patriarchs, prophets, to the\nestablishing of his church, [6385]are politicians, statesmen, priests,\nheretics, blind guides, impostors, pseudoprophets, to propagate his\nsuperstition. And first to begin of politicians, it hath ever been a\nprincipal axiom with them to maintain religion or superstition, which\nthey determine of, alter and vary upon all occasions, as to them seems\nbest, they make religion mere policy, a cloak, a human invention, nihil\naeque valet ad regendos vulgi animos ac superstitio, as [6386]Tacitus\nand [6387]Tully hold. Austin, l. 4. de civitat. Dei. c. 9. censures\nScaevola saying and acknowledging expedire civitates religione falli,\nthat it was a fit thing cities should be deceived by religion,\naccording to the diverb, Si mundus vult decipi, decipiatur, if the\nworld will be gulled, let it be gulled, 'tis good howsoever to keep it\nin subjection. 'Tis that [6388]Aristotle and [6389]Plato inculcate in\ntheir politics, Religion neglected, brings plague to the city, opens a\ngap to all naughtiness. 'Tis that which all our late politicians\ningeminate. Cromerus, l. 2. pol. hist. Boterus, l. 3. de incrementis\nurbium. Clapmarius, l. 2. c. 9. de Arcanis rerump. cap. 4. lib. 2.\npolit. Captain Machiavel will have a prince by all means to counterfeit\nreligion, to be superstitious in show at least, to seem to be devout,\nfrequent holy exercises, honour divines, love the church, affect\npriests, as Numa, Lycurgus, and such lawmakers were and did, non ut his\nfidem habeant, sed ut subditos religionis metu facilius in officio\ncontineant, to keep people in obedience. [6390]Nam naturaliter (as\nCardan writes) lex Christiana lex est pietatis, justitiae, fidei,\nsimplicitatis, &c. But this error of his, Innocentius Jentilettus, a\nFrench lawyer, theorem. 9. comment. 1. de Relig, and Thomas Bozius in\nhis book de ruinis gentium et Regnorum have copiously confuted. Many\npoliticians, I dare not deny, maintain religion as a true means, and\nsincerely speak of it without hypocrisy, are truly zealous and\nreligious themselves. Justice and religion are the two chief props and\nsupporters of a well-governed commonwealth: but most of them are but\nMachiavellians, counterfeits only for political ends; for solus rex\n(which Campanella, cap. 18. atheismi triumphali observes), as amongst\nour modern Turks, reipub. Finis, as knowing [6391]magnus ejus in animos\nimperium; and that, as [6392]Sabellicus delivers, A man without\nreligion, is like a horse without a bridle. No way better to curb than\nsuperstition, to terrify men's consciences, and to keep them in awe:\nthey make new laws, statutes, invent new religions, ceremonies, as so\nmany stalking horses, to their ends. [6393]Haec enim (religio) si falsa\nsit, dummodo vera credatur, animorum ferociam domat, libidines coercet,\nsubditos principi obsequentes efficit. [6394]Therefore (saith\n[6395]Polybius of Lycurgus), did he maintain ceremonies, not that he\nwas superstitious himself, but that he had perceived mortal men more\napt to embrace paradoxes than aught else, and durst attempt no evil\nthings for fear of the gods. This was Zamolcus's stratagem amongst the\nThracians, Numa's plot, when he said he had conference with the nymph\nAegeria, and that of Sertorius with a hart; to get more credit to their\ndecrees, by deriving them from the gods; or else they did all by divine\ninstinct, which Nicholas Damascen well observes of Lycurgus, Solon, and\nMinos, they had their laws dictated, monte sacro, by Jupiter himself.\nSo Mahomet referred his new laws to the [6396]angel Gabriel, by whose\ndirection he gave out they were made. Caligula in Dion feigned himself\nto be familiar with Castor and Pollux, and many such, which kept those\nRomans under (who, as Machiavel proves, lib. 1. disput. cap. 11. et 12.\nwere Religione maxime moti, most superstitious): and did curb the\npeople more by this means, than by force of arms, or severity of human\nlaws. Sola plebecula eam agnoscebat (saith Vaninus, dial. 1. lib. 4. de\nadmirandis naturae arcanis) speaking of religion, que facile decipitur,\nmagnates vero et philosophi nequaquam, your grandees and philosophers\nhad no such conceit, sed ad imperii conformationem et amplificationem\nquam sine praetextu religionis tueri non poterant; and many thousands\nin all ages have ever held as much, Philosophers especially,\nanimadvertebant hi semper haec esse fabellas, attamen ob metum publicae\npotestatis silere cogebantur they were still silent for fear of laws,\n&c. To this end that Syrian Phyresides, Pythagoras his master, broached\nin the East amongst the heathens, first the immortality of the soul, as\nTrismegistus did in Egypt, with a many of feigned gods. Those French\nand Briton Druids in the West first taught, saith [6397]Caesar, non\ninterire animas (that souls did not die), but after death to go from\none to another, that so they might encourage them to virtue. 'Twas for\na politic end, and to this purpose the old [6398]poets feigned those\nelysian fields, their Aeacus, Minos, and Rhadamanthus, their infernal\njudges, and those Stygian lakes, fiery Phlegethons, Pluto's kingdom,\nand variety of torments after death. Those that had done well, went to\nthe elysian fields, but evil doers to Cocytus, and to that burning lake\nof [6399]hell with fire, and brimstone for ever to be tormented. 'Tis\nthis which [6400]Plato labours for in his Phaedon, et 9. de rep. The\nTurks in their Alcoran, when they set down rewards, and several\npunishments for every particular virtue and vice, [6401]when they\npersuade men, that they that die in battle shall go directly to heaven,\nbut wicked livers to eternal torment, and all of all sorts (much like\nour papistical purgatory), for a set time shall be tortured in their\ngraves, as appears by that tract which John Baptista Alfaqui, that\nMauritanian priest, now turned Christian, hath written in his\nconfutation of the Alcoran. After a man's death two black angels,\nNunquir and Nequir (so they call them) come to him to his grave and\npunish him for his precedent sins; if he lived well, they torture him\nthe less; if ill, per indesinentes cruciatus ad diem fudicii, they\nincessantly punish him to the day of judgment, Nemo viventium qui ad\nhorum mentionem non totus horret et contremiscit, the thought of this\ncrucifies them all their lives long, and makes them spend their days in\nfasting and prayer, ne mala haec contingant, &c. A Tartar prince, saith\nMarcus Polus, lib. 1. cap. 23. called Senex de Montibus, the better to\nestablish his government amongst his subjects, and to keep them in awe,\nfound a convenient place in a pleasant valley, environed with hills, in\n[6402]which he made a delicious park full of odoriferous flowers and\nfruits, and a palace of all worldly contents, that could possibly be\ndevised, music, pictures, variety of meats, &c., and chose out a\ncertain young man, whom with a [6403]soporiferous potion he so\nbenumbed, that he perceived nothing: and so fast asleep as he was,\ncaused him to be conveyed into this fair garden: where after he had\nlived awhile in all such pleasures a sensual man could desire, [6404]He\ncast him into a sleep again, and brought him forth, that when he awaked\nhe might tell others he had been in Paradise. The like he did for hell,\nand by this means brought his people to subjection. Because heaven and\nhell are mentioned in the scriptures, and to be believed necessary by\nChristians: so cunningly can the devil and his ministers, in imitation\nof true religion, counterfeit and forge the like, to circumvent and\ndelude his superstitious followers. Many such tricks and impostures are\nacted by politicians, in China especially, but with what effect I will\ndiscourse in the symptoms.\nNext to politicians, if I may distinguish them, are some of our priests\n(who make religion policy), if not far beyond them, for they domineer\nover princes and statesmen themselves. Carnificinam exercent, one saith\nthey tyrannise over men's consciences more than any other tormentors\nwhatsoever, partly for their commodity and gain; Religionem enim omnium\nabusus (as [6405]Postellus holds), quaestus scilicet sacrificum in\ncausa est: for sovereignty, credit, to maintain their state and\nreputation, out of ambition and avarice, which are their chief\nsupporters: what have they not made the common people believe?\nImpossibilities in nature, incredible things; what devices, traditions,\nceremonies, have they not invented in all ages to keep men in\nobedience, to enrich themselves? Quibus quaestui sunt capti\nsuperstitione animi, as [6406]Livy saith. Those Egyptian priests of old\ngot all the sovereignty into their hands, and knowing, as [6407]Curtius\ninsinuates, nulla res efficacius multitudinem regit quam superstitio;\nmelius vatibus quam ducibus parent, vana religione capti, etiam\nimpotentes faeminae; the common people will sooner obey priests than\ncaptains, and nothing so forcible as superstition, or better than blind\nzeal to rule a multitude; have so terrified and gulled them, that it is\nincredible to relate. All nations almost have been besotted in this\nkind; amongst our Britons and old Gauls the Druids; magi in Persia;\nphilosophers in Greece; Chaldeans amongst the Oriental; Brachmanni in\nIndia; Gymnosophists in Ethiopia; the Turditanes in Spain; Augurs in\nRome, have insulted; Apollo's priests in Greece, Phaebades and\nPythonissae, by their oracles and phantasms; Amphiaraus and his\ncompanions; now Mahometan and pagan priests, what can they not effect?\nHow do they not infatuate the world? Adeo ubique (as [6408]Scaliger\nwrites of the Mahometan priests), tum gentium tum locorum, gens ista\nsacrorum ministra, vulgi secat spes, ad ea quae ipsi fingunt somnia, so\ncunningly can they gull the commons in all places and countries. But\nabove all others, that high priest of Rome, the dam of that monstrous\nand superstitious brood, the bull-bellowing pope, which now rageth in\nthe West, that three-headed Cerberus hath played his part. [6409] Whose\nreligion at this day is mere policy, a state wholly composed of\nsuperstition and wit, and needs nothing but wit and superstition to\nmaintain it, that useth colleges and religious houses to as good\npurpose as forts and castles, and doth more at this day by a company of\nscribbling parasites, fiery-spirited friars, zealous anchorites,\nhypocritical confessors, and those praetorian soldiers, his Janissary\nJesuits, and that dissociable society, as [6410]Languis terms it,\npostremus diaboli conatus et saeculi excrementum, that now stand in the\nfore front of the battle, will have a monopoly of, and engross all\nother learning, but domineer in divinity, [6411]Excipiunt soli totius\nvulnera belli, and fight alone almost (for the rest are but his\ndromedaries and asses), than ever he could have done by garrisons and\narmies. What power of prince, or penal law, be it never so strict,\ncould enforce men to do that which for conscience' sake they will\nvoluntarily undergo? And as to fast from all flesh, abstain from\nmarriage, rise to their prayers at midnight, whip themselves, with\nstupendous fasting and penance, abandon the world, wilful poverty,\nperform canonical and blind obedience, to prostrate their goods,\nfortunes, bodies, lives, and offer up themselves at their superior's\nfeet, at his command? What so powerful an engine as superstition? which\nthey right well perceiving, are of no religion at all themselves:\nPrimum enim (as Calvin rightly suspects, the tenor and practice of\ntheir life proves), arcanae illius theologiae, quod apud eos regnat,\ncaput est, nullum esse deum, they hold there is no God, as Leo X. did,\nHildebrand the magician, Alexander VI., Julius II., mere atheists, and\nwhich the common proverb amongst them approves, [6412]The worst\nChristians of Italy are the Romans, of the Romans the priests are\nwildest, the lewdest priests are preferred to be cardinals, and the\nbaddest men amongst the cardinals is chosen to be pope, that is an\nepicure, as most part the popes are, infidels and Lucianists, for so\nthey think and believe; and what is said of Christ to be fables and\nimpostures, of heaven and hell, day of judgment, paradise, immortality\nof the soul, are all,\n[6413]Rumores vacui, verbaque inania,\nEt par sollicito fabula somnio.\n\nDreams, toys, and old wives' tales. Yet as so many [6414]whetstones to\nmake other tools cut, but cut not themselves, though they be of no\nreligion at all, they will make others most devout and superstitious,\nby promises and threats, compel, enforce from, and lead them by the\nnose like so many bears in a line; when as their end is not to\npropagate the church, advance God's kingdom, seek His glory or common\ngood, but to enrich themselves, to enlarge their territories, to\ndomineer and compel them to stand in awe, to live in subjection to the\nSee of Rome. For what otherwise care they? Si mundus vult decipi,\ndecipiatur, since the world wishes to be gulled, let it be gulled, 'tis\nfit it should be so. And for which [6415]Austin cites Varro to maintain\nhis Roman religion, we may better apply to them: multa vera, quae\nvulgus scire non est utile; pleraque falsa, quae tamen uliter\nexistimare populum expedit; some things are true, some false, which for\ntheir own ends they will not have the gullish commonalty take notice\nof. As well may witness their intolerable covetousness, strange\nforgeries, fopperies, fooleries, unrighteous subtleties, impostures,\nillusions, new doctrines, paradoxes, traditions, false miracles, which\nthey have still forged, to enthral, circumvent and subjugate them, to\nmaintain their own estates. [6416]One while by bulls, pardons,\nindulgencies, and their doctrines of good works, that they be\nmeritorious, hope of heaven, by that means they have so fleeced the\ncommonalty, and spurred on this free superstitious horse, that he runs\nhimself blind, and is an ass to carry burdens. They have so amplified\nPeter's patrimony, that from a poor bishop, he is become Rex Regum,\nDominus dominantium, a demigod, as his canonists make him (Felinus and\nthe rest), above God himself. And for his wealth and [6417]\ntemporalities, is not inferior to many kings: [6418]his cardinals,\nprinces' companions; and in every kingdom almost, abbots, priors,\nmonks, friars, &c., and his clergy, have engrossed a [6419]third part,\nhalf, in some places all, into their hands. Three princes, electors in\nGermany, bishops; besides Magdeburg, Spire, Saltsburg, Breme, Bamberg,\n&c. In France, as Bodine lib. de repub. gives us to understand, their\nrevenues are 12,300,000 livres; and of twelve parts of the revenues in\nFrance, the church possesseth seven. The Jesuits, a new sect, begun in\nthis age, have, as [6420]Middendorpius and [6421]Pelargus reckon up,\nthree or four hundred colleges in Europe, and more revenues than many\nprinces. In France, as Arnoldus proves, in thirty years they have got\nbis centum librarum millia annua, 200,000_l_. I say nothing of the rest\nof their orders. We have had in England, as Armachanus demonstrates,\nabove 30,000 friars at once, and as [6422]Speed collects out of Leland\nand others, almost 600 religious houses, and near 200,000_l._ in\nrevenues of the old rent belonging to them, besides images of gold,\nsilver, plate, furniture, goods and ornaments, as [6423]Weever\ncalculates, and esteems them at the dissolution of abbeys, worth a\nmillion of gold. How many towns in every kingdom hath superstition\nenriched? What a deal of money by musty relics, images, idolatry, have\ntheir mass-priests engrossed, and what sums have they scraped by their\nother tricks! Loretto in Italy, Walsingham in England, in those days.\nUbi omnia auro nitent, where everything shines with gold, saith\nErasmus, St. Thomas's shrine, &c., may witness. [6424]Delphos so\nrenowned of old in Greece for Apollo's oracle, Delos commune\nconciliabulum et emporium sola religions manitum; Dodona, whose fame\nand wealth were sustained by religion, were not so rich, so famous. If\nthey can get but a relic of some saint, the Virgin Mary's picture,\nidols or the like, that city is for ever made, it needs no other\nmaintenance. Now if any of these their impostures or juggling tricks be\ncontroverted, or called in question: if a magnanimous or zealous\nLuther, an heroical Luther, as [6425]Dithmarus Calls him, dare touch\nthe monks' bellies, all is in a combustion, all is in an uproar:\nDemetrius and his associates are ready to pull him in pieces, to keep\nup their trades, [6426] Great is Diana of the Ephesians: with a mighty\nshout of two hours long they will roar and not be pacified.\nNow for their authority, what by auricular confession, satisfaction,\npenance, Peter's keys, thunderings, excommunications, &c., roaring\nbulls, this high priest of Rome, shaking his Gorgon's head, hath so\nterrified the soul of many a silly man, insulted over majesty itself,\nand swaggered generally over all Europe for many ages, and still doth\nto some, holding them as yet in slavish subjection, as never\ntyrannising Spaniards did by their poor Negroes, or Turks by their\ngalley-slaves. [6427]The bishop of Rome (saith Stapleton, a parasite of\nhis, de mag. Eccles. lib. 2. cap. 1.) hath done that without arms,\nwhich those Roman emperors could never achieve with forty legions of\nsoldiers, deposed kings, and crowned them again with his foot, made\nfriends, and corrected at his pleasure, &c. [6428] 'Tis a wonder, saith\nMachiavel, Florentinae, his. lib. 1. what slavery King Henry II.\nendured for the death of Thomas a Beckett, what things he was enjoined\nby the Pope, and how he submitted himself to do that which in our times\na private man would not endure, and all through superstition.\n[6429]Henry IV. disposed of his empire, stood barefooted with his wife\nat the gates of Canossus. [6430]Frederic the Emperor was trodden on by\nAlexander III., another held Adrian's stirrup, King John kissed the\nknees of Pandulphos the Pope's legate, See. What made so many thousand\nChristians travel from France, Britain, &c., into the Holy Land, spend\nsuch huge sums of money, go a pilgrimage so familiarly to Jerusalem, to\ncreep and crouch, but slavish superstition? What makes them so freely\nventure their lives, to leave their native countries, to go seek\nmartyrdom in the Indies, but superstition? to be assassins, to meet\ndeath, murder kings, but a false persuasion of merit, of canonical or\nblind obedience which they instil into them, and animate them by\nstrange illusions, hope of being martyrs and saints: such pretty feats\ncan the devil work by priests, and so well for their own advantage can\nthey play their parts. And if it were not yet enough, by priests and\npoliticians to delude mankind, and crucify the souls of men, he hath\nmore actors in his tragedy, more irons in the fire, another scene of\nheretics, factious, ambitious wits, insolent spirits, schismatics,\nimpostors, false prophets, blind guides, that out of pride,\nsingularity, vainglory, blind zeal, cause much more madness yet, set\nall in an uproar by their new doctrines, paradoxes, figments,\ncrotchets, make new divisions, subdivisions, new sects, oppose one\nsuperstition to another, one kingdom to another, commit prince and\nsubjects, brother against brother, father against son, to the ruin and\ndestruction of a commonwealth, to the disturbance of peace, and to make\na general confusion of all estates. How did those Arians rage of old?\nhow many did they circumvent? Those Pelagians, Manichees, &c., their\nnames alone would make a just volume. How many silly souls have\nimpostors still deluded, drawn away, and quite alienated from Christ!\nLucian's Alexander Simon Magus, whose statue was to be seen and adored\nin Rome, saith Justin Martyr, Simoni deo sancto, &c., after his\ndecease. [6431]Apollonius Tianaeus, Cynops, Eumo, who by counterfeiting\nsome new ceremonies and juggling tricks of that Dea Syria, by spitting\nfire, and the like, got an army together of 40,000 men, and did much\nharm: with Eudo de stellis, of whom Nubrigensis speaks, lib. 1. cap.\n19. that in King Stephen's days imitated most of Christ's miracles, fed\nI know not how many people in the wilderness, and built castles in the\nair, &c., to the seducing of multitudes of poor souls. In Franconia,\n1476, a base illiterate fellow took upon him to be a prophet, and\npreach, John Beheim by name, a neatherd at Nicholhausen, he seduced\n30,000 persons, and was taken by the commonalty to be a most holy man,\ncome from heaven. [6432] Tradesmen left their shops, women their\ndistaffs, servants ran from their masters, children from their parents,\nscholars left their tutors, all to hear him, some for novelty, some for\nzeal. He was burnt at last by the Bishop of Wartzburg, and so he and\nhis heresy vanished together. How many such impostors, false prophets,\nhave lived in every king's reign? what chronicles will not afford such\nexamples? that as so many ignes fatui, have led men out of the way,\nterrified some, deluded others, that are apt to be carried about by the\nblast of every wind, a rude inconstant multitude, a silly company of\npoor souls, that follow all, and are cluttered together like so many\npebbles in a tide. What prodigious follies, madness, vexations,\npersecutions, absurdities, impossibilities, these impostors, heretics,\n&c., have thrust upon the world, what strange effects shall be shown in\nthe symptoms.\nNow the means by which, or advantages the devil and his infernal\nministers take, so to delude and disquiet the world with such idle\nceremonies, false doctrines, superstitious fopperies, are from\nthemselves, innate fear, ignorance, simplicity, hope and fear, those\ntwo battering cannons and principal engines, with their objects, reward\nand punishment, purgatory, Limbus Patrum, &c. which now more than ever\ntyrannise; [6433]for what province is free from atheism, superstition,\nidolatry, schism, heresy, impiety, their factors and followers? thence\nthey proceed, and from that same decayed image of God, which is yet\nremaining in us.\n[6434]Os homini sublime dedit, coelumque tueri\nJussit.\u2014\u2014\u2014\n\nOur own conscience doth dictate so much unto us, we know there is a God\nand nature doth inform us; Nulla gens tam barbara (saith Tully) cui non\ninsideat haec persuasio Deum esse; sed nec Scytha, nec Groecus, nec\nPersa, nec Hyperboreus dissentiet (as Maximus Tyrius the Platonist ser.\n1. farther adds) nec continentis nec insularum habitator, let him dwell\nwhere he will, in what coast soever, there is no nation so barbarous\nthat is not persuaded there is a God. It is a wonder to read of that\ninfinite superstition amongst the Indians in this kind, of their tenets\nin America, pro suo quisque libitu varias res venerabantur\nsuperstitiose, plantas, animalia, montes, &c. omne quod amabant aut\nhorrebant (some few places excepted as he grants, that had no God at\nall). So the heavens declare the glory of God, and the firmament\ndeclares his handy work, Psalm xix. Every creature will evince it;\nPraesentemque refert quaelibet herba deum. Nolentes sciunt, fatentur\ninviti, as the said Tyrius proceeds, will or nill, they must\nacknowledge it. The philosophers, Socrates, Plato, Plotinus,\nPythagoras, Trismegistus, Seneca, Epictetus, those Magi, Druids, &c.\nwent as far as they could by the light of nature; [6435]multa\npraeclara, de natura Dei seripta reliquerunt, writ many things well of\nthe nature of God, but they had but a confused light, a glimpse,\n[6436]Quale per incertam lunam sub luce maligna\nEst iter in sylvis,\u2014\u2014\u2014\n\nas he that walks by moonshine in a wood, they groped in the dark; they\nhad a gross knowledge, as he in Euripides, O Deus quicquid es, sive\ncoelum, sive terra, sive aliud quid, and that of Aristotle, Ens entium\nmiserere mei. And so of the immortality of the soul, and future\nhappiness. Immortalitatem animae (saith Hierom) Pythagoras somniavit,\nDemocritus non credidit in consolalionem damnationis suae Socrates in\ncarcere disputavit; Indus, Persa, Cothus, &c. Philosophantur. So some\nsaid this, some that, as they conceived themselves, which the devil\nperceiving, led them farther out (as [6437]Lemnius observes) and made\nthem worship him as their God with stocks and stones, and torture\nthemselves to their own destruction, as he thought fit himself,\ninspired his priests and ministers with lies and fictions to prosecute\nthe same, which they for their own ends were as willing to undergo,\ntaking advantage of their simplicity, fear and ignorance. For the\ncommon people are as a flock of sheep, a rude, illiterate rout, void\nmany times of common sense, a mere beast, bellua multorum capitum, will\ngo whithersoever they are led: as you lead a ram over a gap by the\nhorns, all the rest will follow, [6438]Non qua eundum, sed qua itur,\nthey will do as they see others do, and as their prince will have them,\nlet him be of what religion he will, they are for him. Now for those\nidolaters, Maxentius and Licinius, then for Constantine a Christian.\n[6439]Qui Christum negant male pereant, acclamatum est Decies, for two\nhours' space; qui Christum non colunt, Augusti inimici sunt, acclamatum\nest ter decies; and by and by idolaters again under that Apostate\nJulianus; all Arians under Constantius, good Catholics again under\nJovinianus, And little difference there is between the discretion of\nmen and children in this case, especially of old folks and women, as\n[6440] Cardan discourseth, when, as they are tossed with fear and\nsuperstition, and with other men's folly and dishonesty. So that I may\nsay their ignorance is a cause of their superstition, a symptom, and\nmadness itself: Supplicii causa est, sappliciumque sui. Their own fear,\nfolly, stupidity, to be deplored lethargy, is that which gives occasion\nto the other, and pulls these miseries on their own heads. For in all\nthese religions and superstitions, amongst our idolaters, you shall\nfind that the parties first affected, are silly, rude, ignorant people,\nold folks, that are naturally prone to superstition, weak women, or\nsome poor, rude, illiterate persons, that are apt to be wrought upon,\nand gulled in this kind, prone without either examination or due\nconsideration (for they take up religion a trust, as at mercers' they\ndo their wares) to believe anything. And the best means they have to\nbroach first, or to maintain it when they have done, is to keep them\nstill in ignorance: for ignorance is the mother of devotion, as all the\nworld knows, and these times can amply witness. This hath been the\ndevil's practice, and his infernal ministers in all ages; not as our\nSaviour by a few silly fishermen, to confound the wisdom of the world,\nto save publicans and sinners, but to make advantage of their\nignorance, to convert them and their associates; and that they may\nbetter effect what they intend, they begin, as I say, with poor,\n[6441]stupid, illiterate persons. So Mahomet did when he published his\nAlcoran, which is a piece of work (saith [6442]Bredenbachius) full of\nnonsense, barbarism, confusion, without rhyme, reason, or any good\ncomposition, first published to a company of rude rustics, hog-rubbers,\nthat had no discretion, judgment, art, or understanding, and is so\nstill maintained. For it is a part of their policy to let no man\ncomment, dare to dispute or call in question to this day any part of\nit, be it never so absurd, incredible, ridiculous, fabulous as it is,\nmust be believed implicite, upon pain of death no man must dare to\ncontradict it, God and the emperor, &c. What else do our papists, but\nby keeping the people in ignorance vent and broach all their new\nceremonies and traditions, when they conceal the scripture, read it in\nLatin, and to some few alone, feeding the slavish people in the\nmeantime with tales out of legends, and such like fabulous narrations?\nWhom do they begin with but collapsed ladies, some few tradesmen,\nsuperstitious old folks, illiterate persons, weak women, discontent,\nrude, silly companions, or sooner circumvent? So do all our schismatics\nand heretics. Marcus and Valentinian heretics, in [6443]Irenaeus,\nseduced first I know not how many women, and made them believe they\nwere prophets. [6444]Friar Cornelius of Dort seduced a company of silly\nwomen. What are all our Anabaptists, Brownists, Barrowists, familists,\nbut a company of rude, illiterate, capricious, base fellows? What are\nmost of our papists, but stupid, ignorant and blind bayards? how should\nthey otherwise be, when as they are brought up and kept still in\ndarkness? [6445]If their pastors (saith Lavater) have done their\nduties, and instructed their flocks as they ought, in the principles of\nChristian religion, or had not forbidden them the reading of\nscriptures, they had not been as they are. But being so misled all\ntheir lives in superstition, and carried hoodwinked like hawks, how can\nthey prove otherwise than blind idiots, and superstitious asses? what\nelse shall we expect at their hands? Neither is it sufficient to keep\nthem blind, and in Cimmerian darkness, but withal, as a schoolmaster\ndoth by his boys, to make them follow their books, sometimes by good\nhope, promises and encouragements, but most of all by fear, strict\ndiscipline, severity, threats and punishment, do they collogue and\nsoothe up their silly auditors, and so bring them into a fools'\nparadise. Rex eris aiunt, si recte facies, do well, thou shalt be\ncrowned; but for the most part by threats, terrors, and affrights, they\ntyrannise and terrify their distressed souls: knowing that fear alone\nis the sole and only means to keep men in obedience, according to that\nhemistichium of Petronius, primus in orbe deos fecit timor, the fear of\nsome divine and supreme powers, keeps men in obedience, makes the\npeople do their duties: they play upon their consciences; [6446]which\nwas practised of old in Egypt by their priests; when there was an\neclipse, they made the people believe God was angry, great miseries\nwere to come; they take all opportunities of natural causes, to delude\nthe people's senses, and with fearful tales out of purgatory, feigned\napparitions, earthquakes in Japonia or China, tragical examples of\ndevils, possessions, obsessions, false miracles, counterfeit visions,\n&c. They do so insult over and restrain them, never hoby so dared a\nlark, that they will not [6447]offend the least tradition, tread, or\nscarce look awry: Deus bone ([6448]Lavater exclaims) quot hoc commentum\nde purgatorio misere afflixit! good God, how many men have been\nmiserably afflicted by this fiction of purgatory!\nTo these advantages of hope and fear, ignorance and simplicity, he hath\nseveral engines, traps, devices, to batter and enthral, omitting no\nopportunities, according to men's several inclinations, abilities, to\ncircumvent and humour them, to maintain his superstitions, sometimes to\nstupefy, besot them: sometimes again by oppositions, factions, to set\nall at odds and in an uproar; sometimes he infects one man, and makes\nhim a principal agent; sometimes whole cities, countries. If of meaner\nsort, by stupidity, canonical obedience, blind zeal, &c. If of better\nnote, by pride, ambition, popularity, vainglory. If of the clergy and\nmore eminent, of better parts than the rest, more learned, eloquent, he\npuffs them up with a vain conceit of their own worth, scientia inflati,\nthey begin to swell, and scorn all the world in respect of themselves,\nand thereupon turn heretics, schismatics, broach new doctrines, frame\nnew crotchets and the like; or else out of too much learning become\nmad, or out of curiosity they will search into God's secrets, and eat\nof the forbidden fruit; or out of presumption of their holiness and\ngood gifts, inspirations, become prophets, enthusiasts, and what not?\nOr else if they be displeased, discontent, and have not (as they\nsuppose) preferment to their worth, have some disgrace, repulse,\nneglected, or not esteemed as they fondly value themselves, or out of\nemulation, they begin presently to rage and rave, coelum terrae,\nmiscent, they become so impatient in an instant, that a whole kingdom\ncannot contain them, they will set all in a combustion, all at\nvariance, to be revenged of their adversaries. [6449]Donatus, when he\nsaw Cecilianus preferred before him in the bishopric of Carthage,\nturned heretic, and so did Arian, because Alexander was advanced: we\nhave examples at home, and too many experiments of such persons. If\nthey be laymen of better note, the same engines of pride, ambition,\nemulation and jealousy, take place, they will be gods themselves:\n[6450]Alexander in India, after his victories, became so insolent, he\nwould be adored for a god: and those Roman emperors came to that height\nof madness, they must have temples built to them, sacrifices to their\ndeities, Divus Augustus, D. Claudius, D. Adrianus: [6451]Heliogabalus,\nput out that vestal fire at Rome, expelled the virgins, and banished\nall other religions all over the world, and would be the sole God\nhimself. Our Turks, China kings, great Chams, and Mogors do little\nless, assuming divine and bombast titles to themselves; the meaner sort\nare too credulous, and led with blind zeal, blind obedience, to\nprosecute and maintain whatsoever their sottish leaders shall propose,\nwhat they in pride and singularity, revenge, vainglory, ambition,\nspleen, for gain, shall rashly maintain and broach, their disciples\nmake a matter of conscience, of hell and damnation, if they do it not,\nand will rather forsake wives, children, house and home, lands, goods,\nfortunes, life itself, than omit or abjure the least tittle of it, and\nto advance the common cause, undergo any miseries, turn traitors,\nassassins, pseudomartyrs, with full assurance and hope of reward in\nthat other world, that they shall certainly merit by it, win heaven, be\ncanonised for saints.\nNow when they are truly possessed with blind zeal, and misled with\nsuperstition, he hath many other baits to inveigle and infatuate them\nfarther yet, to make them quite mortified and mad, and that under\ncolour of perfection, to merit by penance, going woolward, whipping,\nalms, fastings, &c. An. 1320. there was a sect of [6452]whippers in\nGermany, that, to the astonishment of the beholders, lashed, and\ncruelly tortured themselves. I could give many other instances of each\nparticular. But these works so done are meritorious, ex opere operato,\nex condigno, for themselves and others, to make them macerate and\nconsume their bodies, specie virtutis et umbra, those evangelical\ncounsels are propounded, as our pseudo-Catholics call them, canonical\nobedience, wilful poverty, [6453]vows of chastity, monkery, and a\nsolitary life, which extend almost to all religions and superstitions,\nto Turks, Chinese, Gentiles, Abyssinians, Greeks, Latins, and all\ncountries. Amongst the rest, fasting, contemplation, solitariness, are\nas it were certain rams by which the devil doth batter and work upon\nthe strongest constitutions. Nonnulli (saith Peter Forestus) ob longas\ninedias, studia et meditationes coelestes, de rebus sacris et religione\nsemper agitant, by fasting overmuch, and divine meditations, are\novercome. Not that fasting is a thing of itself to be discommended, for\nit is an excellent means to keep the body in subjection, a preparative\nto devotion, the physic of the soul, by which chaste thoughts are\nengendered, true zeal, a divine spirit, whence wholesome counsels do\nproceed, concupiscence is restrained, vicious and predominant lusts and\nhumours are expelled. The fathers are very much in commendation of it,\nand, as Calvin notes, sometimes immoderate. [6454]The mother of health,\nkey of heaven, a spiritual wing to arear us, the chariot of the Holy\nGhost, banner of faith, &c. And 'tis true they say of it, if it be\nmoderately and seasonably used, by such parties as Moses, Elias,\nDaniel, Christ, and his [6455]apostles made use of it; but when by this\nmeans they will supererogate, and as [6456]Erasmus well taxeth, Coelum\nnon sufficere putant suis meritis. Heaven is too small a reward for it;\nthey make choice of times and meats, buy and sell their merits,\nattribute more to them than to the ten Commandments, and count it a\ngreater sin to eat meat in Lent, than to kill a man, and as one sayeth,\nPlus respiciunt assum piscem, quam Christum crucifixum, plus salmonem\nquam Solomonem, quibus in ore Christus, Epicurus in corde, pay more\nrespect to a broiled fish than to Christ crucified, more regard to\nsalmon than to Solomon, have Christ on their lips, but Epicurus in\ntheir hearts, when some counterfeit, and some attribute more to such\nworks of theirs than to Christ's death and passion; the devil sets in a\nfoot, strangely deludes them, and by that means makes them to overthrow\nthe temperature of their bodies, and hazard their souls. Never any\nstrange illusions of devils amongst hermits, anchorites, never any\nvisions, phantasms, apparitions, enthusiasms, prophets, any\nrevelations, but immoderate fasting, bad diet, sickness, melancholy,\nsolitariness, or some such things, were the precedent causes, the\nforerunners or concomitants of them. The best opportunity and sole\noccasion the devil takes to delude them. Marcilius Cognatus, lib. 1.\ncont. cap. 7. hath many stories to this purpose, of such as after long\nfasting have been seduced by devils; and [6457]'tis a miraculous thing\nto relate (as Cardan writes) what strange accidents proceed from\nfasting; dreams, superstition, contempt of torments, desire of death,\nprophecies, paradoxes, madness; fasting naturally prepares men to these\nthings. Monks, anchorites, and the like, after much emptiness, become\nmelancholy, vertiginous, they think they hear strange noises, confer\nwith hobgoblins, devils, rivel up their bodies, et dum hostem\ninsequimur, saith Gregory, civem quem diligimus, trucidamus, they\nbecome bare skeletons, skin and bones; Carnibus abstinentes proprias\ncarnes devorant, ut nil praeter cutem et ossa sit reliquum. Hilarion,\nas [6458]Hierome reports in his life, and Athanasius of Antonius, was\nso bare with fasting, that the skin did scarce stick to the bones; for\nwant of vapours he could not sleep, and for want of sleep became\nidleheaded, heard every night infants cry, oxen low, wolves howl, lions\nroar (as he thought), clattering of chains, strange voices, and the\nlike illusions of devils. Such symptoms are common to those that fast\nlong, are solitary, given to contemplation, overmuch solitariness and\nmeditation. Not that these things (as I said of fasting) are to be\ndiscommended of themselves, but very behoveful in some cases and good:\nsobriety and contemplation join our souls to God, as that heathen\n[6459]Porphyry can tell us. [6460]Ecstasy is a taste of future\nhappiness, by which we are united unto God, a divine melancholy, a\nspiritual wing, Bonaventure terms it, to lift us up to heaven; but as\nit is abused, a mere dotage, madness, a cause and symptom of religious\nmelancholy. [6461]If you shall at any time see (saith Guianerius) a\nreligious person over-superstitious, too solitary, or much given to\nfasting, that man will certainly be melancholy, thou mayst boldly say\nit, he will be so. P. Forestus hath almost the same words, and\n[6462]Cardan subtil, lib. 18. et cap. 40. lib. 8. de rerum varietate,\nsolitariness, fasting, and that melancholy humour, are the causes of\nall hermits' illusions. Lavater, de spect. cap. 19. part. 1. and part.\n1. cap. 10. puts solitariness a main cause of such spectrums and\napparitions; none, saith he, so melancholy as monks and hermits, the\ndevil's hath melancholy; [6463]none so subject to visions and dotage in\nthis kind, as such as live solitary lives, they hear and act strange\nthings in their dotage. [6464]Polydore Virgil, lib. 2. prodigiis, holds\nthat those prophecies and monks' revelations? nuns, dreams, which they\nsuppose come from God, to proceed wholly ab instinctu daemonum, by the\ndevil's means; and so those enthusiasts, Anabaptists, pseudoprophets\nfrom the same cause. [6465]Fracastorius, lib. 2. de intellect, will\nhave all your pythonesses, sibyls, and pseudoprophets to be mere\nmelancholy, so doth Wierus prove, lib. 1. cap. 8. et l. 3. cap. 7. and\nArculanus in 9 Rhasis, that melancholy is a sole cause, and the devil\ntogether, with fasting and solitariness, of such sibylline prophecies,\nif there were ever such, which with [6466]Casaubon and others I justly\nexcept at; for it is not likely that the Spirit of God should ever\nreveal such manifest revelations and predictions of Christ, to those\nPythonissae witches, Apollo's priests, the devil's ministers, (they\nwere no better) and conceal them from his own prophets; for these\nsibyls set down all particular circumstances of Christ's coming, and\nmany other future accidents far more perspicuous and plain than ever\nany prophet did. But, howsoever, there be no Phaebades or sibyls, I am\nassured there be other enthusiasts, prophets, dii Fatidici, Magi, (of\nwhich read Jo. Boissardus, who hath laboriously collected them into a\ngreat [6467]volume of late, with elegant pictures, and epitomised their\nlives) &c., ever have been in all ages, and still proceeding from those\ncauses, [6468]qui visiones suas enarrant, somniant futura,\nprophetisant, et ejusmodi deliriis agitati, Spiritum Sanctum sibi\ncommunicari putant. That which is written of Saint Francis' five\nwounds, and other such monastical effects, of him and others, may\njustly be referred to this our melancholy; and that which Matthew Paris\nrelates of the [6469]monk of Evesham, who saw heaven and hell in a\nvision; of [6470]Sir Owen, that went down into Saint Patrick's\npurgatory in King Stephen's days, and saw as much; Walsingham of him\nthat showed as much by Saint Julian. Beda, lib. 5. cap. 13. 14. 15. et\n20. reports of King Sebba, lib. 4. cap. 11. eccles. hist. that saw\nstrange [6471]visions; and Stumphius Helvet Cornic, a cobbler of Basle,\nthat beheld rare apparitions at Augsburg, [6472]in Germany. Alexander\nab Alexandro, gen. dier. lib. 6. cap. 21. of an enthusiastical\nprisoner, (all out as probable as that of Eris Armenius, in Plato's\ntenth dialogue de Repub. that revived again ten days after he was\nkilled in a battle, and told strange wonders, like those tales Ulysses\nrelated to Alcinous in Homer, or Lucian's vera historia itself) was\nstill after much solitariness, fasting, or long sickness, when their\nbrains were addled, and their bellies as empty of meat as their heads\nof wit. Florilegus hath many such examples, fol. 191. one of Saint\nGultlake of Crowald that fought with devils, but still after long\nfasting, overmuch solitariness, [6473]the devil persuaded him therefore\nto fast, as Moses and Elias did, the better to delude him. [6474]In the\nsame author is recorded Carolus Magnus vision _an._ 185. or ecstasies,\nwherein he saw heaven and hell after much fasting and meditation. So\ndid the devil of old with Apollo's priests. Amphiaraus and his fellows,\nthose Egyptians, still enjoin long fasting before he would give any\noracles, triduum a cibo et vino abstinerent, [6475]before they gave any\nanswers, as Volateran lib. 13. cap. 4. records, and Strabo Geog. lib.\n14. describes Charon's den, in the way between Tralles and Nissum,\nwhither the priests led sick and fanatic men: but nothing performed\nwithout long fasting, no good to be done. That scoffing [6476]Lucian\nconducts his Menippus to hell by the directions of that Chaldean\nMithrobarzanes, but after long fasting, and such like idle preparation.\nWhich the Jesuits right well perceiving of what force this fasting and\nsolitary meditation is, to alter men's minds, when they would make a\nman mad, ravish him, improve him beyond himself, to undertake some\ngreat business of moment, to kill a king, or the like, [6477]they bring\nhim into a melancholy dark chamber, where he shall see no light for\nmany days together, no company, little meat, ghastly pictures of devils\nall about him, and leave him to lie as he will himself, on the bare\nfloor in this chamber of meditation, as they call it, on his back,\nside, belly, till by this strange usage they make him quite mad and\nbeside himself. And then after some ten days, as they find him animated\nand resolved, they make use of him. The devil hath many such factors,\nmany such engines, which what effect they produce, you shall hear in\nthe following symptoms.\n\nSUBSECT. III.\u2014_Symptoms general, love to their own sect, hate of all\nother religions, obstinacy, peevishness, ready to undergo any danger or\ncross for it; Martyrs, blind zeal, blind obedience, fastings, vows,\nbelief of incredibilities, impossibilities: Particular of Gentiles,\nMahometans, Jews, Christians; and in them, heretics old, and new,\nschismatics, schoolmen, prophets, enthusiasts, &c._\n\nFleat Heraclitus, an rideat Democritus? in attempting to speak of these\nsymptoms, shall I laugh with Democritus, or weep with Heraclitus? they\nare so ridiculous and absurd on the one side, so lamentable and\ntragical on the other: a mixed scene offers itself, so full of errors\nand a promiscuous variety of objects, that I know not in what strain to\nrepresent it. When I think of the Turkish paradise, those Jewish\nfables, and pontifical rites, those pagan superstitions, their\nsacrifices, and ceremonies, as to make images of all matter, and adore\nthem when they have done, to see them, kiss the pyx, creep to the\ncross, &c. I cannot choose but laugh with Democritus: but when I see\nthem whip and torture themselves, grind their souls for toys and\ntrifles, desperate, and now ready to die, I cannot but weep with\nHeraclitus. When I see a priest say mass, with all those apish\ngestures, murmurings, &c. read the customs of the Jews' synagogue, or\nMahometa Meschites, I must needs [6478]laugh at their folly, risum\nteneatis amici? but when I see them make matters of conscience of such\ntoys and trifles, to adore the devil, to endanger their souls, to offer\ntheir children to their idols, &c. I must needs condole their misery.\nWhen I see two superstitious orders contend pro aris et focis, with\nsuch have and hold, de lana, caprina, some write such great volumes to\nno purpose, take so much pains to so small effect, their satires,\ninvectives, apologies, dull and gross fictions; when I see grave\nlearned men rail and scold like butter-women, methinks 'tis pretty\nsport, and fit [6479]for Calphurnius and Democritus to laugh at. But\nwhen I see so much blood spilt, so many murders and massacres, so many\ncruel battles fought, &c. 'tis a fitter subject for Heraclitus to\nlament. [6480]As Merlin when he sat by the lake side with Vortigern,\nand had seen the white and red dragon fight, before he began to\ninterpret or to speak, in fletum prorupit, fell a weeping, and then\nproceeded to declare to the king what it meant. I should first pity and\nbewail this misery of human kind with some passionate preface, wishing\nmine eyes a fountain of tears, as Jeremiah did, and then to my task.\nFor it is that great torture, that infernal plague of mortal men,\nomnium pestium pestilentissima superstitio, and able of itself alone to\nstand in opposition to all other plagues, miseries and calamities\nwhatsoever; far more cruel, more pestiferous, more grievous, more\ngeneral, more violent, of a greater extent. Other fears and sorrows,\ngrievances of body and mind, are troublesome for the time; but this is\nfor ever, eternal damnation, hell itself, a plague, a fire: an\ninundation hurts one province alone, and the loss may be recovered; but\nthis superstition involves all the world almost, and can never be\nremedied. Sickness and sorrows come and go, but a superstitious soul\nhath no rest; [6481]superstitione imbutus animus nunquam quietus esse\npotest, no peace, no quietness. True religion and superstition are\nquite opposite, longe diversa carnificina et pietas, as Lactantius\ndescribes, the one erects, the other dejects; illorum pietas, mera\nimpietus; the one is an easy yoke, the other an intolerable burden, an\nabsolute tyranny; the one a sure anchor, a haven; the other a\ntempestuous ocean; the one makes, the other mars; the one is wisdom,\nthe other is folly, madness, indiscretion; the one unfeigned, the other\na counterfeit; the one a diligent observer, the other an ape; one leads\nto heaven, the other to hell. But these differences will more evidently\nappear by their particular symptoms. What religion is, and of what\nparts it doth consist, every catechism will tell you, what symptoms it\nhath, and what effects it produceth: but for their superstitions, no\ntongue can tell them, no pen express, they are so many, so diverse, so\nuncertain, so inconstant, and so different from themselves. Tot mundi\nsuperstitiones quot coelo stellae, one saith, there be as many\nsuperstitions in the world, as there be stars in heaven, or devils\nthemselves that are the first founders of them: with such ridiculous,\nabsurd symptoms and signs, so many several rites, ceremonies, torments\nand vexations accompanying, as may well express and beseem the devil to\nbe the author and maintainer of them. I will only point at some of\nthem, ex ungue leonem guess at the rest, and those of the chief kinds\nof superstition, which beside us Christians now domineer and crucify\nthe world, Gentiles, Mahometans, Jews, &c.\nOf these symptoms some be general, some particular to each private\nsect: general to all, are, an extraordinary love and affection they\nbear and show to such as are of their own sect, and more than Vatinian\nhate to such as are opposite in religion, as they call it, or disagree\nfrom them in their superstitious rites, blind zeal, (which is as much a\nsymptom as a cause,) vain fears, blind obedience, needless works,\nincredibilities, impossibilities, monstrous rites and ceremonies,\nwilfulness, blindness, obstinacy, &c. For the first, which is love and\nhate, as [6482]Montanus saith, nulla firmior amicitia quam quae\ncontrahitur hinc; nulla discordia major, quam quae a religione fit; no\ngreater concord, no greater discord than that which proceeds from\nreligion, it is incredible to relate, did not our daily experience\nevince it, what factions, quam teterrimae factiones, (as [6483]Rich.\nDinoth writes) have been of late for matters of religion in France, and\nwhat hurlyburlies all over Europe for these many years. Nihil est quod\ntam impotentur rapiat homines, quam suscepta de salute opinio; siquidem\npro ea omnes gentes corpora et animas devovere solent, et arctissimo\nnecessitudinis vinculo se invicem colligare. We are all brethren in\nChrist, servants of one Lord, members of one body, and therefore are or\nshould be at least dearly beloved, inseparably allied in the greatest\nbond of love and familiarity, united partakers not only of the same\ncross, but coadjutors, comforters, helpers, at all times, upon all\noccasions: as they did in the primitive church, Acts the 5. they sold\ntheir patrimonies, and laid them at the apostles' feet, and many such\nmemorable examples of mutual love we have had under the ten general\npersecutions, many since. Examples on the other side of discord none\nlike, as our Saviour saith, he came therefore into the world to set\nfather against son, &c. In imitation of whom the devil belike\n([6484]nam superstitio irrepsit verae religionis imitatrix,\nsuperstition is still religion's ape, as in all other things, so in\nthis) doth so combine and glue together his superstitious followers in\nlove and affection, that they will live and die together: and what an\ninnate hatred hath he still inspired to any other superstition\nopposite? How those old Romans were affected, those ten persecutions\nmay be a witness, and that cruel executioner in Eusebius, aut lita aut\nmorere, sacrifice or die. No greater hate, more continuate, bitter\nfaction, wars, persecution in all ages, than for matters of religion,\nno such feral opposition, father against son, mother against daughter,\nhusband against wife, city against city, kingdom against kingdom: as of\nold at Tentira and Combos:\n[6485]Immortale odium, et nunquam sanabile vulnus,\nInde furor vulgo, quod numina vicinorum\nOdit uterque locus, quum solos credit habendos\nEsse deos quos ipse colat.\u2014\u2014\u2014\n\nImmortal hate it breeds, a wound past cure,\nAnd fury to the commons still to endure:\nBecause one city t' other's gods as vain\nDeride, and his alone as good maintain.\n\nThe Turks at this day count no better of us than of dogs, so they\ncommonly call us giaours, infidels, miscreants, make that their main\nquarrel and cause of Christian persecution. If he will turn Turk, he\nshall be entertained as a brother, and had in good esteem, a Mussulman\nor a believer, which is a greater tie to them than any affinity or\nconsanguinity. The Jews stick together like so many burrs; but as for\nthe rest, whom they call Gentiles, they do hate and abhor, they cannot\nendure their Messiah should be a common saviour to us all, and rather,\nas [6486]Luther writes, than they that now scoff at them, curse them,\npersecute and revile them, shall be coheirs and brethren with them, or\nhave any part or fellowship with their Messiah, they would crucify\ntheir Messiah ten times over, and God himself, his angels, and all his\ncreatures, if it were possible, though they endure a thousand hells for\nit. Such is their malice towards us. Now for Papists, what in a common\ncause, for the advancement of their religion they will endure, our\ntraitors and pseudo-Catholics will declare unto us; and how bitter on\nthe other side to their adversaries, how violently bent, let those\nMarian times record, as those miserable slaughters at Merindol and\nCabriers, the Spanish inquisition, the Duke of Alva's tyranny in the\nLow Countries, the French massacres and civil wars. [6487]Tantum\nreligio potuit suadere malorum. Such wickedness did religion persuade.\nNot there only, but all over Europe, we read of bloody battles, racks\nand wheels, seditions, factions, oppositions.\n[6488]\u2014\u2014\u2014obvia signis\nSigna, pares aquilas, et pila minantia pilis,\n\nInvectives and contentions. They had rather shake hands with a Jew,\nTurk, or, as the Spaniards do, suffer Moors to live amongst them, and\nJews, than Protestants; my name (saith [6489]Luther) is more odious to\nthem than any thief or murderer. So it is with all heretics and\nschismatics whatsoever: and none so passionate, violent in their\ntenets, opinions, obstinate, wilful, refractory, peevish, factious,\nsingular and stiff in defence of them; they do not only persecute and\nhate, but pity all other religions, account them damned, blind, as if\nthey alone were the true church, they are the true heirs, have the\nfee-simple of heaven by a peculiar donation, 'tis entailed on them and\ntheir posterities, their doctrine sound, per funem aureum de coelo\ndelapsa doctrinci, let down from, heaven by a golden rope, they alone\nare to be saved, The Jews at this day are so incomprehensibly proud and\nchurlish, saith [6490]Luther, that soli salvari, soli domini terrarum\nsalutari volunt. And as [6491]Buxtorfius adds, so ignorant and\nself-willed withal, that amongst their most understanding Rabbins you\nshall find nought but gross dotage, horrible hardness of heart, and\nstupendous obstinacy, in all their actions, opinions, conversations:\nand yet so zealous with all, that no man living can be more, and\nvindicate themselves for the elect people of GOD. 'Tis so with all\nother superstitious sects, Mahometans, Gentiles in China, and Tartary:\nour ignorant Papists, Anabaptists, Separatists, and peculiar churches\nof Amsterdam, they alone, and none but they can be saved. [6492]Zealous\n(as Paul saith, Rom. x. 2.) without knowledge, they will endure any\nmisery, any trouble, suffer and do that which the sunbeams will not\nendure to see, Religionis acti Furiis, all extremities, losses and\ndangers, take any pains, fast, pray, vow chastity, wilful poverty,\nforsake all and follow their idols, die a thousand deaths as some Jews\ndid to Pilate's soldiers, in like case, exertos praebentes jugulos, et\nmanifeste prae se ferentes, (as Josephus hath it) cariorem esse rita\nsibi legis patriae observationem, rather than abjure, or deny the least\nparticle of that religion which their fathers profess, and they\nthemselves have been brought up in, be it never so absurd, ridiculous,\nthey will embrace it, and without farther inquiry or examination of the\ntruth, though it be prodigiously false, they will believe it; they will\ntake much more pains to go to hell, than we shall do to heaven. Single\nout the most ignorant of them, convince his understanding, show him his\nerrors, grossness, and absurdities of his sect. Non persuadebis etiamsi\npersuaseris, he will not be persuaded. As those pagans told the Jesuits\nin Japona, [6493]they would do as their forefathers have done: and with\nRatholde the Frisian Prince, go to hell for company, if most of their\nfriends went thither: they will not be moved, no persuasion, no torture\ncan stir them. So that papists cannot brag of their vows, poverty,\nobedience, orders, merits, martyrdoms, fastings, alms, good works,\npilgrimages: much and more than all this, I shall show you, is, and\nhath been done by these superstitious Gentiles, Pagans, Idolaters and\nJews: their blind zeal and idolatrous superstition in all kinds is much\nat one; little or no difference, and it is hard to say which is the\ngreatest, which is the grossest. For if a man shall duly consider those\nsuperstitious rites amongst the Ethnics in Japan, the Bannians in\nGusart, the Chinese idolaters, [6494]Americans of old, in Mexico\nespecially, Mahometan priests, he shall find the same government\nalmost, the same orders and ceremonies, or so like, that they may seem\nall apparently to be derived from some heathen spirit, and the Roman\nhierarchy no better than the rest. In a word, this is common to all\nsuperstition, there is nothing so mad and absurd, so ridiculous,\nimpossible, incredible, which they will not believe, observe, and\ndiligently perform, as much as in them lies; nothing so monstrous to\nconceive, or intolerable to put in practice, so cruel to suffer, which\nthey will not willingly undertake. So powerful a thing is superstition.\n[6495]O Egypt (as Trismegistus exclaims) thy religion is fables, and\nsuch as posterity will not believe. I know that in true religion\nitself, many mysteries are so apprehended alone by faith, as that of\nthe Trinity, which Turks especially deride, Christ's incarnation,\nresurrection of the body at the last day, quod ideo credendum (saith\nTertullian) quod incredible, &c. many miracles not to be controverted\nor disputed of. Mirari non rimari sapientia vera est, saith\n[6496]Gerhardus; et in divinis (as a good father informs us) quaedam\ncredenda, quaedam admiranda, &c. some things are to be believed,\nembraced, followed with all submission and obedience, some again\nadmired. Though Julian the apostate scoff at Christians in this point,\nquod captivemus intellectum in obsequium fidei, saying, that the\nChristian creed is like the Pythagorean Ipse dixit, we make our will\nand understanding too slavishly subject to our faith, without farther\nexamination of the truth; yet as Saint Gregory truly answers, our creed\nis altioris praestantiae, and much more divine; and as Thomas will, pie\nconsideranti semper suppetunt rationes, ostendentes credibilitatem in\nmysteriis supernaturalibus, we do absolutely believe it, and upon good\nreasons, for as Gregory well informeth us; Fides non habet meritum, ubi\nhumana ratio quaerit experimentum; that faith hath no merit, is not\nworth the name of faith, that will not apprehend without a certain\ndemonstration: we must and will believe God's word; and if we be\nmistaken or err in our general belief, as [6497]Richardus de Sancto\nVictore, vows he will say to Christ himself at the day of judgment;\nLord, if we be deceived, thou alone hast deceived us: thus we plead.\nBut for the rest I will not justify that pontificial consubstantiation,\nthat which [6498]Mahometans and Jews justly except at, as Campanella\nconfesseth, Atheismi triumphat. cap. 12. fol. 125, difficillimum dogma\nesse, nec aliud subjectum magis haereticorum blasphemiis, et stultis\nirrisionibus politicorum reperiri. They hold it impossible, Deum in\npane manducari; and besides they scoff at it, vide gentem comedentem\nDeum suum, inquit quidam Maurus. [6499]Hunc Deum muscae et vermes\nirrident, quum ipsum polluunt et devorant, subditus est igni, aquae, et\nlatrones furantur, pixidem auream humi prosternunt, et se tamen non\ndefendit hic Deus. Qui fieri potest, ut sit integer in singulis hostiae\nparticulis, idem corpus numero, tam multis locis, caelo, terra, &c. But\nhe that shall read the [6500]Turks' Alcoran, the Jews' Talmud, and\npapists' golden legend, in the mean time will swear that such gross\nfictions, fables, vain traditions, prodigious paradoxes and ceremonies,\ncould never proceed from any other spirit, than that of the devil\nhimself, which is the author of confusion and lies; and wonder withal\nhow such wise men as have been of the Jews, such learned understanding\nmen as Averroes, Avicenna, or those heathen philosophers, could ever be\npersuaded to believe, or to subscribe to the least part of them: aut\nfraudem non detegere: but that as [6501]Vanninus answers, ob publicae,\npotestatis formidinem allatrare philosophi non audebant, they durst not\nspeak for fear of the law. But I will descend to particulars: read\ntheir several symptoms and then guess.\nOf such symptoms as properly belong to superstition, or that\nirreligious religion, I may say as of the rest, some are ridiculous,\nsome again feral to relate. Of those ridiculous, there can be no better\ntestimony than the multitude of their gods, those absurd names,\nactions, offices they put upon them, their feasts, holy days,\nsacrifices, adorations, and the like. The Egyptians that pretended so\ngreat antiquity, 300 kings before Amasis: and as Mela writes, 13,000\nyears from the beginning of their chronicles, that bragged so much of\ntheir knowledge of old, for they invented arithmetic, astronomy,\ngeometry: of their wealth and power, that vaunted of 20,000 cities: yet\nat the same time their idolatry and superstition was most gross: they\nworshipped, as Diodorus Siculus records, sun and moon under the name of\nIsis and Osiris, and after, such men as were beneficial to them, or any\ncreature that did them good. In the city of Bubasti they adored a cat,\nsaith Herodotus. Ibis and storks, an ox: (saith Pliny) [6502]leeks and\nonions, Macrobius,\n[6503]Porrum et caepe deos imponere nubibus ausi,\nHos tu Nile deos colis.\u2014\u2014\u2014\n\nScoffing [6504]Lucian in his vera Historia: which, as he confesseth\nhimself, was not persuasively written as a truth, but in comical\nfashion to glance at the monstrous fictions and gross absurdities of\nwriters and nations, to deride without doubt this prodigious Egyptian\nidolatry, feigns this story of himself: that when he had seen the\nElysian fields, and was now coming away, Rhadamanthus gave him a mallow\nroot, and bade him pray to that when he was in any peril or extremity;\nwhich he did accordingly; for when he came to Hydamordia in the island\nof treacherous women, he made his prayers to his root, and was\ninstantly delivered. The Syrians, Chaldeans, had as many proper gods of\ntheir own invention; see the said Lucian de dea Syria. Morney cap. 22.\nde veritat. relig. Guliel. Stuckius [6505]Sacrorum Sacrificiorumque\nGentil. descript. Peter Faber Semester, l. 3. c. 1, 2, 3. Selden de\ndiis Syris, Purchas' pilgrimage, [6506] Rosinus of the Romans, and\nLilius Giraldus of the Greeks. The Romans borrowed from all, besides\ntheir own gods, which were majorum and minorum gentium, as Varro holds,\ncertain and uncertain; some celestial, select, and great ones, others\nindigenous and Semi-dei, Lares, Lemures, Dioscuri, Soteres, and\nParastatae, dii tutelares amongst the Greeks: gods of all sorts, for\nall functions; some for the land, some for sea; some for heaven, some\nfor hell; some for passions, diseases, some for birth, some for\nweddings, husbandry, woods, waters, gardens, orchards, &c. All actions\nand offices, Pax-Quies, Salus, Libertas, Felicitas, Strenua, Stimula,\nHorta, Pan, Sylvanus, Priapus, Flora, Cloacina, Stercutius, Febris,\nPallor, Invidia, Protervia, Risus, Angerona, Volupia, Vacuna,\nViriplaca, Veneranda, Pales, Neptunia, Doris, kings, emperors, valiant\nmen that had done any good offices for them, they did likewise canonise\nand adore for gods, and it was usually done, usitatum apud antiquos, as\n[6507]Jac. Boissardus well observes, deificare homines qui beneficiis\nmortales juvarent, and the devil was still ready to second their\nintents, statim se ingessit illorum sepulchris, statuis, templis, aris,\n&c. he crept into their temples, statues, tombs, altars, and was ready\nto give oracles, cure diseases, do miracles, &c. as by Jupiter,\nAesculapius, Tiresias, Apollo, Mopsus, Amphiaraus, &c. dii et Semi-dii.\nFor so they were Semi-dii, demigods, some medii inter Deos et homines,\nas Max. [6508]Tyrius, the Platonist, ser. 26. et 27, maintains and\njustifies in many words. When a good man dies, his body is buried, but\nhis soul, ex homine daemon evadit, becomes forthwith a demigod, nothing\ndisparaged with malignity of air, or variety of forms, rejoiceth,\nexults and sees that perfect beauty with his eyes. Now being deified,\nin commiseration he helps his poor friends here on earth, his kindred\nand allies, informs, succours, &c. punisheth those that are bad and do\namiss, as a good genius to protect and govern mortal men appointed by\nthe gods, so they will have it, ordaining some for provinces, some for\nprivate men, some for one office, some for another. Hector and Achilles\nassist soldiers to this day; Aesculapius all sick men, the Dioscuri\nseafaring men, &c. and sometimes upon occasion they show themselves.\nThe Dioscuri, Hercules and Aesculapius, he saw himself (or the devil in\nhis likeness) non somnians sed vigilans ipse vidi: So far Tyrius. And\nnot good men only do they thus adore, but tyrants, monsters, devils,\n(as [6509] Stuckius inveighs) Neros, Domitians, Heliogables, beastly\nwomen, and arrant whores amongst the rest. For all intents, places,\ncreatures, they assign gods;\nEt domibus, tectis, thermis, et equis soleatis\nAssignare solent genios\u2014\u2014\u2014\n\nsaith Prudentius. Cuna for cradles, Diverra for sweeping houses, Nodina\nknots, Prema, Pramunda, Hymen, Hymeneus, for weddings; Comus the god of\ngood fellows, gods of silence, of comfort, Hebe goddess of youth, Mena\nmenstruarum, &c. male and female gods, of all ages, sexes and\ndimensions, with beards, without beards, married, unmarried, begot, not\nborn at all, but, as Minerva, start out of Jupiter's head. Hesiod\nreckons up at least 30,000 gods, Varro 300 Jupiters. As Jeremy told\nthem, their gods were to the multitude of cities;\nQuicquid humus, pelagus, coelum miserabile gignit\nId dixere deos, colles, freta, flumina, flammas.\n\nWhatever heavens, sea, and land begat,\nHills, seas, and rivers, God was this and that.\n\nAnd which was most absurd, they made gods upon such ridiculous\noccasions; As children make babies (so saith [6510]Morneus), their\npoets make gods, et quos adorant in templis, ludunt in Theatris, as\nLactantius scoffs. Saturn, a man, gelded himself, did eat his own\nchildren, a cruel tyrant driven out of his kingdom by his son Jupiter,\nas good a god as himself, a wicked lascivious paltry king of Crete, of\nwhose rapes, lusts, murders, villainies, a whole volume is too little\nto relate. Venus, a notorious strumpet, as common as a barber's chair,\nMars, Adonis, Anchises' whore, is a great she-goddess, as well as the\nrest, as much renowned by their poets, with many such; and these gods\nso fabulously and foolishly made, ceremoniis, hymnis, et canticis\ncelebrunt; their errors, luctus et gaudia, amores, iras, nuptias et\nliberorum procreationes ([6511]as Eusebius well taxeth), weddings,\nmirth and mournings, loves, angers, and quarrelling they did celebrate\nin hymns, and sing of in their ordinary songs, as it were publishing\ntheir villainies. But see more of their originals. When Romulus was\nmade away by the sedition of the senators, to pacify the people,\n[6512]Julius Proculus gave out that Romulus was taken up by Jupiter\ninto heaven, and therefore to be ever after adored for a god amongst\nthe Romans. Syrophanes of Egypt had one only son, whom he dearly loved;\nhe erected his statue in his house, which his servants did adorn with\ngarlands, to pacify their master's wrath when he was angry, so by\nlittle and little he was adored for a god. This did Semiramis for her\nhusband Belus, and Adrian the emperor by his minion Antinous. Flora was\na rich harlot in Rome, and for that she made the commonwealth her heir,\nher birthday was solemnised long after; and to make it a more plausible\nholiday, they made her goddess of flowers, and sacrificed to her\namongst the rest. The matrons of Rome, as Dionysius Halicarnassaeus\nrelates, because at their entreaty Coriolanus desisted from his wars,\nconsecrated a church Fortunes muliebri; and [6513]Venus Barbata had a\ntemple erected, for that somewhat was amiss about hair, and so the\nrest. The citizens [6514]of Alabanda, a small town in Asia Minor, to\ncurry favour with the Romans (who then warred in Greece with Perseus of\nMacedon, and were formidable to these parts), consecrated a temple to\nthe City of Rome, and made her a goddess, with annual games and\nsacrifices; so a town of houses was deified, with shameful flattery of\nthe one side to give, and intolerable arrogance on the other to accept,\nupon so vile and absurd an occasion. Tully writes to Atticus, that his\ndaughter Tulliola might be made a goddess, and adored as Juno and\nMinerva, and as well she deserved it. Their holy days and adorations\nwere all out as ridiculous; those Lupercals of Pan, Florales of Flora,\nBona dea, Anna Perenna, Saturnals, &c., as how they were celebrated,\nwith what lascivious and wanton gestures, bald ceremonies, [6515]by\nwhat bawdy priests, how they hang their noses over the smoke of\nsacrifices, saith [6516]Lucian, and lick blood like flies that was\nspilled about the altars. Their carved idols, gilt images of wood,\niron, ivory, silver, brass, stone, olim truncus eram, &c., were most\nabsurd, as being their own workmanship; for as Seneca notes, adorant\nligneos deos, et fabros interim qui fecerunt, contemnunt, they adore\nwork, contemn the workman; and as Tertullian follows it, Si homines non\nessent diis propitii, non essent dii, had it not been for men, they had\nnever been gods, but blocks, and stupid statues in which mice,\nswallows, birds make their nests, spiders their webs, and in their very\nmouths laid their excrements. Those images, I say, were all out as\ngross as the shapes in which they did represent them: Jupiter with a\nram's head, Mercury a dog's, Pan like a goat, Heccate with three heads,\none with a beard, another without; see more in Carterius and\n[6517]Verdurius of their monstrous forms and ugly pictures: and, which\nwas absurder yet, they told them these images came from heaven, as that\nof Minerva in her temple at Athens, quod e coelo cecidisse credebant\naccolae, saith Pausanias. They formed some like storks, apes, bulls,\nand yet seriously believed: and that which was impious and abominable,\nthey made their gods notorious whoremasters, incestuous Sodomites (as\ncommonly they were all, as well as Jupiter, Mars, Apollo, Mercury,\nNeptune, &c.), thieves, slaves, drudges (for Apollo and Neptune made\ntiles in Phrygia), kept sheep, Hercules emptied stables, Vulcan a\nblacksmith, unfit to dwell upon the earth for their villainies, much\nless in heaven, as [6518]Mornay well saith, and yet they gave them out\nto be such; so weak and brutish, some to whine, lament, and roar, as\nIsis for her son and Cenocephalus, as also all her weeping priests;\nMars in Homer to be wounded, vexed; Venus ran away crying, and the\nlike; than which what can be more ridiculous? Nonne ridiculum lugere\nquod colas, vel colere quod lugeas? (which [6519]Minutius objects) Si\ndii, cur plangitis? si mortui, cur adoratis? that it is no marvel if\n[6520]Lucian, that adamantine persecutor of superstition, and Pliny\ncould so scoff at them and their horrible idolatry as they did; if\nDiagoras took Hercules' image, and put it under his pot to seethe his\npottage, which was, as he said, his 13th labour. But see more of their\nfopperies in Cypr. 4. tract, de Idol. varietat. Chrysostom advers.\nGentil. Arnobius adv. Gentes. Austin, de civ. dei. Theodoret. de curat.\nGraec. affect. Clemens Alexandrinus, Minutius Felix, Eusebius,\nLactantius, Stuckius, &c. Lamentable, tragical, and fearful those\nsymptoms are, that they should be so far forth affrighted with their\nfictitious gods, as to spend the goods, lives, fortunes, precious time,\nbest days in their honour, to [6521]sacrifice unto them, to their\ninestimable loss, such hecatombs, so many thousand sheep, oxen with\ngilded horns, goats, as [6522]Croesus, king of Lydia, [6523] Marcus\nJulianus, surnamed ob crebras hostias Victimarius, et Tauricremus, and\nthe rest of the Roman emperors usually did with such labour and cost;\nand not emperors only and great ones, pro communi bono, were at this\ncharge, but private men for their ordinary occasions. Pythagoras\noffered a hundred oxen for the invention of a geometrical problem, and\nit was an ordinary thing to sacrifice in [6524]Lucian's time, a heifer\nfor their good health, four oxen for wealth, a hundred for a kingdom,\nnine bulls for their safe return from Troja to Pylus, &c. Every god\nalmost had a peculiar sacrifice\u2014the Sun horses, Vulcan fire, Diana a\nwhite hart, Venus a turtle, Ceres a hog, Proserpine a black lamb,\nNeptune a bull (read more in [6525] Stuckius at large), besides sheep,\ncocks, corals, frankincense, to their undoings, as if their gods were\naffected with blood or smoke. And surely ([6526]saith he) if one should\nbut repeat the fopperies of mortal men, in their sacrifices, feasts,\nworshipping their gods, their rites and ceremonies, what they think of\nthem, of their diet, houses, orders, &c., what prayers and vows they\nmake; if one should but observe their absurdity and madness, he would\nburst out a laughing, and pity their folly. For what can be more absurd\nthan their ordinary prayers, petitions, [6527]requests, sacrifices,\noracles, devotions? of which we have a taste in Maximus Tyrius, serm.\n1. Plato's Alcibiades Secundus, Persius Sat. 2. Juvenal. Sat. 10. there\nlikewise exploded, Mactant opimas et pingues hostias deo quasi\nesurienti, profundunt vina tanquam sitienti, lumina accendunt velut in\ntenebris agenti (Lactantius, lib. 2. cap. 6). As if their gods were\nhungry, athirst, in the dark, they light candles, offer meat and drink.\nAnd what so base as to reveal their counsels and give oracles, e\nviscerum sterquiliniis, out of the bowels and excremental parts of\nbeasts? sordidos deos Varro truly calls them therefore, and well he\nmight. I say nothing of their magnificent and sumptuous temples, those\nmajestical structures: to the roof of Apollo Didymeus' temple, ad\nbranchidas, as [6528]Strabo writes, a thousand oaks did not suffice.\nWho can relate the glorious splendour, and stupend magnificence, the\nsumptuous building of Diana at Ephesus, Jupiter Ammon's temple in\nAfrica, the Pantheon at Rome, the Capitol, the Sarapium at Alexandria,\nApollo's temple at Daphne in the suburbs of Antioch. The great temple\nat Mexico so richly adorned, and so capacious (for 10,000 men might\nstand in it at once), that fair Pantheon of Cusco, described by Acosta\nin his Indian History, which eclipses both Jews and Christians. There\nwere in old Jerusalem, as some write, 408 synagogues; but new Cairo\nreckons up (if [6529]Radzivilus may be believed) 6800 mosques; Fez 400,\nwhereof 50 are most magnificent, like St. Paul's in London. Helena\nbuilt 300 fair churches in the Holy Land, but one Bassa hath built 400\nmosques. The Mahometans have 1000 monks in a monastery; the like saith\nAcosta of Americans; Riccius of the Chinese, for men and women, fairly\nbuilt; and more richly endowed some of them, than Arras in Artois,\nFulda in Germany, or St. Edmund's-Bury in England with us: who can\ndescribe those curious and costly statues, idols, images, so frequently\nmentioned in Pausanias? I conceal their donaries, pendants, other\nofferings, presents, to these their fictitious gods daily consecrated.\n[6530]Alexander, the son of Amyntas, king of Macedonia, sent two\nstatues of pure gold to Apollo at Delphos. [6531]Croesus, king of Lydia\ndedicated a hundred golden tiles in the same place with a golden altar:\nno man came empty-handed to their shrines. But these are base offerings\nin respect; they offered men themselves alive. The Leucadians, as\nStrabo writes, sacrificed every year a man, averruncandae, deorum irae,\ncausa, to pacify their gods, de montis praecipitio dejecerent, &c. and\nthey did voluntarily undergo it. The Decii did so sacrifice, Diis\nmanibus; Curtius did leap into the gulf. Were they not all strangely\ndeluded to go so far to their oracles, to be so gulled by them, both in\nwar and peace, as Polybius relates (which their argurs, priests, vestal\nvirgins can witness), to be so superstitious, that they would rather\nlose goods and lives than omit any ceremonies, or offend their heathen\ngods? Nicias, that generous and valiant captain of the Greeks,\noverthrew the Athenian navy, by reason of his too much superstition,\n[6532] because the augurs told him it was ominous to set sail from the\nhaven of Syracuse whilst the moon was eclipsed; he tarried so long till\nhis enemies besieged him, he and all his army were overthrown. The\n[6533]Parthians of old were so sottish in this kind, they would rather\nlose a victory, nay lose their own lives, than fight in the night,\n'twas against their religion. The Jews would make no resistance on the\nSabbath, when Pompeius besieged Jerusalem; and some Jewish Christians\nin Africa, set upon by the Goths, suffered themselves upon the same\noccasion to be utterly vanquished. The superstition of the Dibrenses, a\nbordering town in Epirus, besieged by the Turks, is miraculous almost\nto report. Because a dead dog was flung into the only fountain which\nthe city had, they would die of thirst all, rather than drink of that\n[6534]unclean water, and yield up the city upon any conditions. Though\nthe praetor and chief citizens began to drink first, using all good\npersuasions, their superstition was such, no saying would serve, they\nmust all forthwith die or yield up the city. Vix ausum ipse credere\n(saith [6535]Barletius) tantam superstitionem, vel affirmare levissimam\nhanc causam tantae rei vel magis ridiculam, quum non dubitem risum\npotius quum admirationem posteris excitaturam. The story was too\nridiculous, he was ashamed to report it, because he thought nobody\nwould believe it. It is stupend to relate what strange effects this\nidolatry and superstition hath brought forth of the latter years in the\nIndies and those bordering parts: [6536]in what feral shapes the\n[6537]devil is adored, ne quid mali intentent, as they say; for in the\nmountains betwixt Scanderoon and Aleppo, at this day, there are\ndwelling a certain kind of people called Coords, coming of the race of\nthe ancient Parthians, who worship the devil, and allege this reason in\nso doing: God is a good man and will do no harm, but the devil is bad\nand must be pleased, lest he hurt them. It is wonderful to tell how the\ndevil deludes them, how he terrifies them, how they offer men and women\nsacrifices unto him, a hundred at once, as they did infants in Crete to\nSaturn of old, the finest children, like Agamemnon's Iphigenia, &c. At\n[6538]Mexico, when the Spaniards first overcame them, they daily\nsacrificed viva hominum corda e viventium corporibus extracta, the\nhearts of men yet living, 20,000 in a year (Acosta lib. 5. cap. 20) to\ntheir idols made of flour and men's blood, and every year 6000 infants\nof both sexes: and as prodigious to relate, [6539]how they bury their\nwives with husbands deceased, 'tis fearful to report, and harder to\nbelieve,\n[6540]Nam certamen habent laethi quae viva sequatur\nConjugium, pudor, est non licuisse mori,\n\nand burn them alive, best goods, servants, horses, when a grandee dies,\n[6541]twelve thousand at once amongst the Tartar's, when a great Cham\ndeparts, or an emperor in America: how they plague themselves, which\nabstain from all that hath life, like those old Pythagoreans, with\nimmoderate fastings, [6542]as the Bannians about Surat, they of China,\nthat for superstition's sake never eat flesh nor fish all their lives,\nnever marry, but live in deserts and by-places, and some pray to their\nidols twenty-four hours together without any intermission, biting of\ntheir tongues when they have done, for devotion's sake. Some again are\nbrought to that madness by their superstitious priests (that tell them\nsuch vain stories of immortality, and the joys of heaven in that other\nlife), [6543] that many thousands voluntarily break their own necks, as\nCleombrotus Amborciatus, auditors of old, precipitate themselves, that\nthey may participate of that unspeakable happiness in the other world.\nOne poisons, another strangles himself, and the King of China had done\nas much, deluded with the vain hope, had he not been detained by his\nservant. But who can sufficiently tell of their several superstitions,\nvexations, follies, torments? I may conclude with [6544]Possevinus,\nReligifacit asperos mites, homines e feris; superstitio ex hominibus\nferas, religion makes wild beasts civil, superstition makes wise men\nbeasts and fools; and the discreetest that are, if they give way to it,\nare no better than dizzards; nay more, if that of Plotinus be true, is\nunus religionis scopus, ut ei quem colimus similes fiamus, that is the\ndrift of religion to make us like him whom we worship: what shall be\nthe end of idolaters, but to degenerate into stocks and stones? of such\nas worship these heathen gods, for dii gentium daemonia, [6545]but to\nbecome devils themselves? 'Tis therefore exitiosus error, et maxime\npericulosus, a most perilous and dangerous error of all others, as\n[6546]Plutarch holds, turbulenta passio hominem consternans, a\npestilent, a troublesome passion, that utterly undoeth men. Unhappy\nsuperstition, [6547]Pliny calls it, morte non finitur, death takes away\nlife, but not superstition. Impious and ignorant are far more happy\nthan they which are superstitious, no torture like to it, none so\ncontinuate, so general, so destructive, so violent.\nIn this superstitious row, Jews for antiquity may go next to Gentiles:\nwhat of old they have done, what idolatries they have committed in\ntheir groves and high places, what their Pharisees, Sadducees, Scribes,\nEssei, and such sectaries have maintained, I will not so much as\nmention: for the present, I presume no nation under heaven can be more\nsottish, ignorant, blind, superstitious, wilful, obstinate, and\npeevish, tiring themselves with vain ceremonies to no purpose; he that\nshall but read their Rabbins' ridiculous comments, their strange\ninterpretation of scriptures, their absurd ceremonies, fables, childish\ntales, which they steadfastly believe, will think they be scarce\nrational creatures; their foolish [6548]customs, when they rise in the\nmorning, and how they prepare themselves to prayer, to meat, with what\nsuperstitious washings, how to their Sabbath, to their other feasts,\nweddings, burials, &c. Last of all, the expectation of their Messiah,\nand those figments, miracles, vain pomp that shall attend him, as how\nhe shall terrify the Gentiles, and overcome them by new diseases; how\nMichael the archangel shall sound his trumpet, how he shall gather all\nthe scattered Jews in the Holy Land, and there make them a great\nbanquet, [6549] Wherein shall be all the birds, beasts, fishes, that\never God made, a cup of wine that grew in Paradise, and that hath been\nkept in Adam's cellar ever since. At the first course shall be served\nin that great ox in Job iv. 10., that every day feeds on a thousand\nhills, Psal. 1. 10., that great Leviathan, and a great bird, that laid\nan egg so big, [6550]that by chance tumbling out of the nest, it\nknocked down three hundred tall cedars, and breaking as it fell,\ndrowned one hundred and sixty villages: this bird stood up to the knees\nin the sea, and the sea was so deep, that a hatchet would not fall to\nthe bottom in seven years: of their Messiah's [6551]wives and children;\nAdam and Eve, &c., and that one stupend fiction amongst the rest: when\na Roman prince asked of rabbi Jehosua ben Hanania, why the Jews' God\nwas compared to a lion; he made answer, he compared himself to no\nordinary lion, but to one in the wood Ela, which, when he desired to\nsee, the rabbin prayed to God he might, and forthwith the lion set\nforward. [6552] But when he was four hundred miles from Rome he so\nroared that all the great-bellied women in Rome made abortions, the\ncity walls fell down, and when he came a hundred miles nearer, and\nroared the second time, their teeth fell out of their heads, the\nemperor himself fell down dead, and so the lion went back. With an\ninfinite number of such lies and forgeries, which they verily believe,\nfeed themselves with vain hope, and in the mean time will by no\npersuasions be diverted, but still crucify their souls with a company\nof idle ceremonies, live like slaves and vagabonds, will not be\nrelieved or reconciled.\nMahometans are a compound of Gentiles, Jews, and Christians, and so\nabsurd in their ceremonies, as if they had taken that which is most\nsottish out of every one of them, full of idle fables in their\nsuperstitious law, their Alcoran itself a gallimaufry of lies, tales,\nceremonies, traditions, precepts, stolen from other sects, and\nconfusedly heaped up to delude a company of rude and barbarous clowns.\nAs how birds, beasts, stones, saluted Mahomet when he came from Mecca,\nthe moon came down from heaven to visit him, [6553]how God sent for\nhim, spake to him, &c., with a company of stupend figments of the\nangels, sun, moon, and stars, &c. Of the day of judgment, and three\nsounds to prepare to it, which must last fifty thousand years of\nParadise, which wholly consists in coeundi et comedendi voluptate, and\npecorinis hominibus scriptum, bestialis beatitudo, is so ridiculous,\nthat Virgil, Dante, Lucian, nor any poet can be more fabulous. Their\nrites and ceremonies are most vain and superstitious, wine and swine's\nflesh are utterly forbidden by their law, [6554]they must pray five\ntimes a day; and still towards the south, wash before and after all\ntheir bodies over, with many such. For fasting, vows, religious orders,\nperegrinations, they go far beyond any papists, [6555]they fast a month\ntogether many times, and must not eat a bit till sun be set. Their\nkalendars, dervises, and torlachers, &c. are more [6556]abstemious some\nof them, than Carthusians, Franciscans, Anchorites, forsake all, live\nsolitary, fare hard, go naked, &c. [6557]Their pilgrimages are as far\nas to the river [6558]Ganges (which the Gentiles of those tracts\nlikewise do), to wash themselves, for that river as they hold hath a\nsovereign virtue to purge them of all sins, and no man can be saved\nthat hath not been washed in it. For which reason they come far and\nnear from the Indies; Maximus gentium omnium confluxus est; and\ninfinite numbers yearly resort to it. Others go as far as Mecca to\nMahomet's tomb, which journey is both miraculous and meritorious. The\nceremonies of flinging stones to stone the devil, of eating a camel at\nCairo by the way; their fastings, their running till they sweat, their\nlong prayers, Mahomet's temple, tomb, and building of it, would ask a\nwhole volume to dilate: and for their pains taken in this holy\npilgrimage, all their sins are forgiven, and they reputed for so many\nsaints. And diverse of them with hot bricks, when they return, will put\nout their eyes, [6559]that they never after see any profane thing, bite\nout their tongues, &c. They look for their prophet Mahomet as Jews do\nfor their Messiah. Read more of their customs, rites, ceremonies, in\nLonicerus Turcic. hist. tom. 1. from the tenth to the twenty-fourth\nchapter. Bredenbachius, cap. 4, 5, 6. Leo Afer, lib. 1. Busbequius\nSabellicus, Purchas, lib. 3. cap. 3, et 4, 5. Theodorus Bibliander, &c.\nMany foolish ceremonies you shall find in them; and which is most to be\nlamented, the people are generally so curious in observing of them,\nthat if the least circumstance be omitted, they think they shall be\ndamned, 'tis an irremissible offence, and can hardly be forgiven. I\nkept in my house amongst my followers (saith Busbequius, sometime the\nTurk's orator in Constantinople) a Turkey boy, that by chance did eat\nshellfish, a meat forbidden by their law, but the next day when he knew\nwhat he had done, he was not only sick to cast and vomit, but very much\ntroubled in mind, would weep and [6560]grieve many days after, torment\nhimself for his foul offence. Another Turk being to drink a cup of wine\nin his cellar, first made a huge noise and filthy faces, [6561]to warn\nhis soul, as he said, that it should not be guilty of that foul fact\nwhich he was to commit. With such toys as these are men kept in awe,\nand so cowed, that they dare not resist, or offend the least\ncircumstance of their law, for conscience' sake misled by superstition,\nwhich no human edict otherwise, no force of arms, could have enforced.\nIn the last place are pseudo-Christians, in describing of whose\nsuperstitious symptoms, as a mixture of the rest, I may say that which\nSt. Benedict once saw in a vision, one devil in the marketplace, but\nten in a monastery, because there was more work; in populous cities\nthey would swear and forswear, lie, falsify, deceive fast enough of\nthemselves, one devil could circumvent a thousand; but in their\nreligious houses a thousand devils could scarce tempt one silly monk.\nAll the principal devils, I think, busy themselves in subverting\nChristians; Jews, Gentiles, and Mahometans, are extra caulem, out of\nthe fold, and need no such attendance, they make no resistance,\n[6562]eos enim pulsare negligit, quos quieto jure possidere se sentit,\nthey are his own already: but Christians have that shield of faith,\nsword of the Spirit to resist, and must have a great deal of battery\nbefore they can be overcome. That the devil is most busy amongst us\nthat are of the true church, appears by those several oppositions,\nheresies, schisms, which in all ages he hath raised to subvert it, and\nin that of Rome especially, wherein Antichrist himself now sits and\nplays his prize. This mystery of iniquity began to work even in the\nApostles' time, many Antichrists and heretics' were abroad, many sprung\nup since, many now present, and will be to the world's end, to\ndementate men's minds, to seduce and captivate their souls. Their\nsymptoms I know not how better to express, than in that twofold\ndivision, of such as lead, and are led. Such as lead are heretics,\nschismatics, false prophets, impostors, and their ministers: they have\nsome common symptoms, some peculiar. Common, as madness, folly, pride,\ninsolency, arrogancy, singularity, peevishness, obstinacy, impudence,\nscorn and contempt of all other sects: Nullius addicti jurare in verba\nmagistri; [6563]they will approve of nought but what they first invent\nthemselves, no interpretation good but what their infallible spirit\ndictates: none shall be in secundis, no not in tertiis, they are only\nwise, only learned in the truth, all damned but they and their\nfollowers, caedem scripturarum faciunt ad materiam suam, saith\nTertullian, they make a slaughter of Scriptures, and turn it as a nose\nof wax to their own ends. So irrefragable, in the mean time, that what\nthey have once said, they must and will maintain, in whole tomes,\nduplications, triplications, never yield to death, so self-conceited,\nsay what you can. As [6564]Bernard (erroneously some say) speaks of P.\nAliardus, omnes patres sic, atque ego sic. Though all the Fathers,\nCouncils, the whole world contradict it, they care not, they are all\none: and as [6565] Gregory well notes of such as are vertiginous, they\nthink all turns round and moves, all err: when as the error is wholly\nin their own brains. Magallianus, the Jesuit, in his Comment on 1 Tim.\nxvi. 20, and Alphonsus de castro lib. 1. adversus haereses, gives two\nmore eminent notes or probable conjectures to know such men by, (they\nmight have taken themselves by the noses when they said it) [6566]First\nthey affect novelties and toys, and prefer falsehood before truth;\n[6567]secondly, they care not what they say, that which rashness and\nfolly hath brought out, pride afterward, peevishness and contumacy\nshall maintain to the last gasp. Peculiar symptoms are prodigious\nparadoxes, new doctrines, vain phantasms, which are many and diverse as\nthey themselves. [6568]Nicholaites of old, would have wives in common:\nMontanists will not marry at all, nor Tatians, forbidding all flesh,\nSeverians wine; Adamians go naked, [6569]because Adam did so in\nParadise; and some [6570]barefoot all their lives, because God, Exod.\niii. and Joshua v. bid Moses so to do; and Isaiah xx. was bid put off\nhis shoes; Manichees hold that Pythagorean transmigration of souls from\nmen to beasts; [6571]the Circumcellions in Africa, with a mad cruelty\nmade away themselves, some by fire, water, breaking their necks, and\nseduced others to do the like, threatening some if they did not, with a\nthousand such; as you may read in [6572]Austin (for there were\nfourscore and eleven heresies in his times, besides schisms and smaller\nfactions) Epiphanius, Alphonsus de Castro, Danaeus, Gab, Prateolus, &c.\nOf prophets, enthusiasts and impostors, our Ecclesiastical stories\nafford many examples; of Elias and Christs, as our [6573]Eudo de\nstellis, a Briton in King Stephen's time, that went invisible,\ntranslated himself from one to another in a moment, fed thousands with\ngood cheer in the wilderness, and many such; nothing so common as\nmiracles, visions, revelations, prophecies. Now what these brain-sick\nheretics once broach, and impostors set on foot, be it never so absurd,\nfalse, and prodigious, the common people will follow and believe. It\nwill run along like murrain in cattle, scab in sheep. Nulla scabies, as\n[6574]he said, superstitione scabiosior; as he that is bitten with a\nmad dog bites others, and all in the end become mad; either out of\naffection of novelty, simplicity, blind zeal, hope and fear, the\ngiddy-headed multitude will embrace it, and without further examination\napprove it.\nSed vetera querimur, these are old, haec prius fuere. In our days we\nhave a new scene of superstitious impostors and heretics. A new company\nof actors, of Antichrists, that great Antichrist himself: a rope of\nhopes, that by their greatness and authority bear down all before them:\nwho from that time they proclaimed themselves universal bishops, to\nestablish their own kingdom, sovereignty, greatness, and to enrich\nthemselves, brought in such a company of human traditions, purgatory,\nLimbus Patrum, Infantum, and all that subterranean geography, mass,\nadoration of saints, alms, fastings, bulls, indulgences, orders,\nfriars, images, shrines, musty relics, excommunications, confessions,\nsatisfactions, blind obediences, vows, pilgrimages, peregrinations,\nwith many such curious toys, intricate subtleties, gross errors,\nobscure questions, to vindicate the better and set a gloss upon them,\nthat the light of the Gospel was quite eclipsed, darkness over all, the\nScriptures concealed, legends brought in, religion banished,\nhypocritical superstition exalted, and the Church itself [6575]\nobscured and persecuted: Christ and his members crucified more, saith\nBenzo, by a few necromantical, atheistical popes, than ever it was by\n[6576] Julian the Apostate, Porphyrius the Platonist, Celsus the\nphysician, Libanius the Sophister; by those heathen emperors, Huns,\nGoths, and Vandals. What each of them did, by what means, at what\ntimes, quibus auxiliis, superstition climbed to this height, tradition\nincreased, and Antichrist himself came to his estate, let\nMagdeburgenses, Kemnisius, Osiander, Bale, Mornay, Fox, Usher, and many\nothers relate. In the mean time, he that shall but see their profane\nrites and foolish customs, how superstitiously kept, how strictly\nobserved, their multitude of saints, images, that rabble of Romish\ndeities, for trades, professions, diseases, persons, offices,\ncountries, places; St. George for England; St. Denis for France,\nPatrick, Ireland; Andrew, Scotland; Jago, Spain; &c. Gregory for\nstudents; Luke for painters; Cosmus and Damian for philosophers;\nCrispin, shoemakers; Katherine, spinners; &c. Anthony for pigs; Gallus,\ngeese; Wenceslaus, sheep; Pelagius, oxen; Sebastian, the plague;\nValentine, falling sickness; Apollonia, toothache; Petronella for\nagues; and the Virgin Mary for sea and land, for all parties, offices:\nhe that shall observe these things, their shrines, images, oblations,\npendants, adorations, pilgrimages they make to them, what creeping to\ncrosses, our Lady of Loretto's rich [6577]gowns, her donaries, the cost\nbestowed on images, and number of suitors; St. Nicholas Burge in\nFrance; our St. Thomas's shrine of old at Canterbury; those relics at\nRome, Jerusalem, Genoa, Lyons, Pratum, St. Denis; and how many\nthousands come yearly to offer to them, with what cost, trouble,\nanxiety, superstition (for forty several masses are daily said in some\nof their [6578]churches, and they rise at all hours of the night to\nmass, come barefoot, &c.), how they spend themselves, times, goods,\nlives, fortunes, in such ridiculous observations; their tales and\nfigments, false miracles, buying and selling of pardons, indulgences\nfor 40,000 years to come, their processions on set days, their strict\nfastings, monks, anchorites, friar mendicants, Franciscans,\nCarthusians, &c. Their vigils and fasts, their ceremonies at Christmas,\nShrovetide, Candlemas, Palm Sunday, Blaise, St. Martin, St. Nicholas'\nday; their adorations, exorcisms, &c., will think all those Grecian,\nPagan, Mahometan superstitions, gods, idols, and ceremonies, the name,\ntime and place, habit only altered, to have degenerated into\nChristians. Whilst they prefer traditions before Scriptures; those\nEvangelical Councils, poverty, obedience, vows, alms, fasting,\nsupererogations, before God's Commandments; their own ordinances\ninstead of his precepts, and keep them in ignorance, blindness, they\nhave brought the common people into such a case by their cunning\nconveyances, strict discipline, and servile education, that upon pain\nof damnation they dare not break the least ceremony, tradition, edict;\nhold it a greater sin to eat a bit of meat in Lent, than kill a man:\ntheir consciences are so terrified, that they are ready to despair if a\nsmall ceremony be omitted; and will accuse their own father, mother,\nbrother, sister, nearest and dearest friends of heresy, if they do not\nas they do, will be their chief executioners, and help first to bring a\nfaggot to burn them. What mulct, what penance soever is enjoined, they\ndare not but do it, tumble with St. Francis in the mire amongst hogs,\nif they be appointed, go woolward, whip themselves, build hospitals,\nabbeys, &c., go to the East or West Indies, kill a king, or run upon a\nsword point: they perform all, without any muttering or hesitation,\nbelieve all.\n[6579]Ut pueri infantes credunt signa omnia ahena\nVivere, et esse homines, et sic isti omnia ficta\nVera putant, credunt signis cor inesse ahenis.\n\nAs children think their babies live to be,\nDo they these brazen images they see.\n\nAnd whilst the ruder sort are so carried headlong with blind zeal, are\nso gulled and tortured by their superstitions, their own too credulous\nsimplicity and ignorance, their epicurean popes and hypocritical\ncardinals laugh in their sleeves, and are merry in their chambers with\ntheir punks, they do indulgere genio, and make much of themselves. The\nmiddle sort, some for private gain, hope of ecclesiastical preferment,\n(quis expedivit psittaco suum \u03c7\u03b1\u03af\u03c1\u03b5) popularity, base flattery, must\nand will believe all their paradoxes and absurd tenets, without\nexception, and as obstinately maintain and put in practice all their\ntraditions and idolatrous ceremonies (for their religion is half a\ntrade) to the death; they will defend all, the golden legend itself,\nwith all the lies and tales in it: as that of St. George, St.\nChristopher, St. Winifred, St. Denis, &c. It is a wonder to see how\nNic. Harpsfield, that Pharisaical impostor, amongst the rest,\nEcclesiast. Hist. cap. 22. saec prim, sex., puzzles himself to\nvindicate that ridiculous fable of St. Ursula and the eleven thousand\nvirgins, as when they live,[6580]how they came to Cologne, by whom\nmartyred, &c., though he can say nothing for it, yet he must and will\napprove it: nobilitavit (inquit) hoc saeculum Ursula cum comitibus,\ncujus historia utinam tam mihi esset expedita et certa, quam in animo\nmeo certum ac expeditum est, eam esse cum sodalibus beatam in coelis\nvirginem. They must and will (I say) either out of blind zeal believe,\nvary their compass with the rest, as the latitude of religion varies,\napply themselves to the times, and seasons, and for fear and flattery\nare content to subscribe and to do all that in them lies to maintain\nand defend their present government and slavish religious schoolmen,\ncanonists, Jesuits, friars, priests, orators, sophisters, who either\nfor that they had nothing else to do, luxuriant wits knew not otherwise\nhow to busy themselves in those idle times, for the Church then had few\nor no open adversaries, or better to defend their lies, fictions,\nmiracles, transubstantiations, traditions, pope's pardons, purgatories,\nmasses, impossibilities, &c. with glorious shows, fair pretences, big\nwords, and plausible wits, have coined a thousand idle questions, nice\ndistinctions, subtleties, Obs and Sols, such tropological, allegorical\nexpositions, to salve all appearances, objections, such quirks and\nquiddities, quodlibetaries, as Bale saith of Ferribrigge and Strode,\ninstances, ampliations, decrees, glosses, canons, that instead of sound\ncommentaries, good preachers, are come in a company of mad sophisters,\nprimo secundo secundarii, sectaries, Canonists, Sorbonists, Minorites,\nwith a rabble of idle controversies and questions, [6581]an Papa sit\nDeus, an quasi Deus? An participet utramque Christi naturam? Whether it\nbe as possible for God to be a humble bee or a gourd, as a man? Whether\nhe can produce respect without a foundation or term, make a whore a\nvirgin? fetch Trajan's soul from hell, and how? with a rabble of\nquestions about hell-fire: whether it be a greater sin to kill a man,\nor to clout shoes upon a Sunday? whether God can make another God like\nunto himself? Such, saith Kemnisius, are most of your schoolmen, (mere\nalchemists) 200 commentators on Peter Lambard; (Pitsius catal.\nscriptorum Anglic. reckons up 180 English commentators alone, on the\nmatter of the sentences), Scotists, Thomists, Reals, Nominals, &c., and\nso perhaps that of St. [6582]Austin may be verified. Indocti rapiunt\ncoelum, docti interim descendunt ad infernum. Thus they continued in\nsuch error, blindness, decrees, sophisms, superstitions; idle\nceremonies and traditions were the sum of their new-coined holiness and\nreligion, and by these knaveries and stratagems they were able to\ninvolve multitudes, to deceive the most sanctified souls, and, if it\nwere possible, the very elect. In the mean time the true Church, as\nwine and water mixed, lay hid and obscure to speak of, till Luther's\ntime, who began upon a sudden to defecate, and as another sun to drive\naway those foggy mists of superstition, to restore it to that purity of\nthe primitive Church. And after him many good and godly men, divine\nspirits, have done their endeavours, and still do.\n[6583]And what their ignorance esteem'd so holy,\nOur wiser ages do account as folly.\n\nBut see the devil, that will never suffer the Church to be quiet or at\nrest: no garden so well tilled but some noxious weeds grow up in it, no\nwheat but it hath some tares: we have a mad giddy company of\nprecisians, schismatics, and some heretics, even, in our own bosoms in\nanother extreme. [6584]Dum vitant stulti vitia in contraria currunt;\nthat out of too much zeal in opposition to Antichrist, human\ntraditions, those Romish rites and superstitions, will quite demolish\nall, they will admit of no ceremonies at all, no fasting days, no cross\nin baptism, kneeling at communion, no church music, &c., no bishops'\ncourts, no church government, rail at all our church discipline, will\nnot hold their tongues, and all for the peace of thee, O Sion! No, not\nso much as degrees some of them will tolerate, or universities, all\nhuman learning, ('tis cloaca diaboli) hoods, habits, cap and surplice,\nsuch as are things indifferent in themselves, and wholly for ornament,\ndecency, or distinction's sake, they abhor, hate, and snuff at, as a\nstone-horse when he meets a bear: they make matters of conscience of\nthem, and will rather forsake their livings than subscribe to them.\nThey will admit of no holidays, or honest recreations, as of hawking,\nhunting, &c., no churches, no bells some of them, because papists use\nthem; no discipline, no ceremonies but what they invent themselves; no\ninterpretations of 'scriptures, no comments of fathers, no councils,\nbut such as their own fantastical spirits dictate, or recta ratio, as\nSocinians, by which spirit misled, many times they broach as prodigious\nparadoxes as papists themselves. Some of them turn prophets, have\nsecret revelations, will be of privy council with God himself, and know\nall his secrets, [6585] Per capillos spiritum sanctum tenent, et omnia\nsciunt cum sint asini omnium obstinatissimi, a company of giddy heads\nwill take upon them to define how many shall be saved and who damned in\na parish, where they shall sit in heaven, interpret Apocalypses,\n(Commentatores praecipites et vertiginosos, one calls them, as well he\nmight) and those hidden mysteries to private persons, times, places, as\ntheir own spirit informs them, private revelations shall suggest, and\nprecisely set down when the world shall come to an end, what year, what\nmonth, what day. Some of them again have such strong faith, so\npresumptuous, they will go into infected houses, expel devils, and fast\nforty days, as Christ himself did; some call God and his attributes\ninto question, as Vorstius and Socinus; some princes, civil\nmagistrates, and their authorities, as Anabaptists, will do all their\nown private spirit dictates, and nothing else. Brownists, Barrowists,\nFamilists, and those Amsterdamian sects and sectaries, are led all by\nso many private spirits. It is a wonder to reveal what passages Sleidan\nrelates in his Commentaries, of Cretinck, Knipperdoling, and their\nassociates, those madmen of Munster in Germany; what strange\nenthusiasms, sottish revelations they had, how absurdly they carried\nthemselves, deluded others; and as profane Machiavel in his political\ndisputations holds of Christian religion, in general it doth enervate,\ndebilitate, take away men's spirits and courage from them, simpliciores\nreddit homines, breeds nothing so courageous soldiers as that Roman: we\nmay say of these peculiar sects, their religion takes away not spirits\nonly, but wit and judgment, and deprives them of their understanding;\nfor some of them are so far gone with their private enthusiasms and\nrevelations, that they are quite mad, out of their wits. What greater\nmadness can there be, than for a man to take upon him to be a God, as\nsome do? to be the Holy Ghost, Elias, and what not? In [6586]Poland,\n1518, in the reign of King Sigismund, one said he was Christ, and got\nhim twelve apostles, came to judge the world, and strangely deluded the\ncommons. [6587]One David George, an illiterate painter, not many years\nsince, did as much in Holland, took upon him to be the Messiah, and had\nmany followers. Benedictus Victorinus Faventinus, consil. 15, writes as\nmuch of one Honorius, that thought he was not only inspired as a\nprophet, but that he was a God himself, and had [6588]familiar\nconference with God and his angels. Lavat. de spect. c. 2. part. 8.\nhath a story of one John Sartorious, that thought he was the prophet\nElias, and cap. 7. of diverse others that had conference with angels,\nwere saints, prophets. Wierus, lib. 3. de Lamiis c. 7. makes mention of\na prophet of Groning that said he was God the Father; of an Italian and\nSpanish prophet that held as much. We need not rove so far abroad, we\nhave familiar examples at home: Hackett that said he was Christ;\nCoppinger and Arthington his disciples; [6589]Burchet and Hovatus,\nburned at Norwich. We are never likely seven years together without\nsome such new prophets that have several inspirations, some to convert\nthe Jews, some fast forty days, go with Daniel to the lion's den; some\nforetell strange things, some for one thing, some for another. Great\nprecisians of mean conditions and very illiterate, most part by a\npreposterous zeal, fasting, meditation, melancholy, are brought into\nthose gross errors and inconveniences. Of those men I may conclude\ngenerally, that howsoever they may seem to be discreet, and men of\nunderstanding in other matters, discourse well, laesam habent\nimaginationem, they are like comets, round in all places but where they\nblaze, caetera sani, they have impregnable wits many of them, and\ndiscreet otherwise, but in this their madness and folly breaks out\nbeyond measure, in infinitum erumpit stultitia. They are certainly far\ngone with melancholy, if not quite mad, and have more need of physic\nthan many a man that keeps his bed, more need of hellebore than those\nthat are in Bedlam.\n\nSUBSECT. IV.\u2014_Prognostics of Religious Melancholy_.\n\nYou may guess at the prognostics by the symptoms. What can these signs\nfore tell otherwise than folly, dotage, madness, gross ignorance,\ndespair, obstinacy, a reprobate sense, [6590]a bad end? What else can\nsuperstition, heresy produce, but wars, tumults, uproars, torture of\nsouls, and despair, a desolate land, as Jeremy teacheth, cap. vii. 34.\nwhen they commit idolatry, and walk after their own ways? how should it\nbe otherwise with them? what can they expect but blasting, famine,\ndearth, and all the plagues of Egypt, as Amos denounceth, cap. iv.\nvers. 9. 10. to be led into captivity? If our hopes be frustrate, we\nsow much and bring in little, eat and have not enough, drink and are\nnot filled, clothe and be not warm, &c. Haggai i. 6. we look for much\nand it comes to little, whence is it? His house was waste, they came to\ntheir own houses, vers. 9. therefore the heaven stayed his dew, the\nearth his fruit. Because we are superstitious, irreligious, we do not\nserve God as we ought, all these plagues and miseries come upon us;\nwhat can we look for else but mutual wars, slaughters, fearful ends in\nthis life, and in the life to come eternal damnation? What is it that\nhath caused so many feral battles to be fought, so much Christian blood\nshed, but superstition! That Spanish inquisition, racks, wheels,\ntortures, torments, whence do they proceed? from superstition. Bodine\nthe Frenchman, in his [6591]method. hist. accounts Englishmen\nbarbarians, for their civil wars: but let him read those Pharsalian\nfields [6592]fought of late in France for their religion, their\nmassacres, wherein by their own relations in twenty-four years, I know\nnot how many millions have been consumed, whole families and cities,\nand he shall find ours to be but velitations to theirs. But it hath\never been the custom of heretics and idolaters, when they are plagued\nfor their sins, and God's just judgments come upon them, not to\nacknowledge any fault in themselves, but still impute it unto others.\nIn Cyprian's time it was much controverted between him and Demetrius an\nidolater, who should be the cause of those present calamities.\nDemetrius laid all the fault on Christians, (and so they did ever in\nthe primitive church, as appears by the first book of [6593]Arnobius),\n[6594]that there were not such ordinary showers in winter, the ripening\nheat in summer, so seasonable springs, fruitful autumns, no marble\nmines in the mountains, less gold and silver than of old; that\nhusbandmen, seamen, soldiers, all were scanted, justice, friendship,\nskill in arts, all was decayed, and that through Christians' default,\nand all their other miseries from them, quod dii nostri a vobis non\ncolantur, because they did not worship their gods. But Cyprian retorts\nall upon him again, as appears by his tract against him. 'Tis true the\nworld is miserably tormented and shaken with wars, dearth, famine,\nfire, inundations, plagues, and many feral diseases rage amongst us,\nsed non ut tu quereris ista accidunt quod dii vestri a nobis non\ncolantur, sed quod a vobis non colatur Deus, a quibus nec quaeritur,\nnec timetur, not as thou complainest, that we do not worship your Gods,\nbut because you are idolaters, and do not serve the true God, neither\nseek him, nor fear him as you ought. Our papists object as much to us,\nand account us heretics, we them; the Turks esteem of both as infidels,\nand we them as a company of pagans, Jews against all; when indeed there\nis a general fault in us all, and something in the very best, which may\njustly deserve God's wrath, and pull these miseries upon our heads. I\nwill say nothing here of those vain cares, torments, needless works,\npenance, pilgrimages, pseudomartyrdom, &c. We heap upon ourselves\nunnecessary troubles, observations; we punish our bodies, as in Turkey\n(saith [6595]Busbequius leg. Turcic. ep. 3.) one did, that was much\naffected with music, and to hear boys sing, but very superstitious; an\nold sibyl coming to his house, or a holy woman, (as that place yields\nmany) took him down for it, and told him, that in that other world he\nshould suffer for it; thereupon he flung his rich and costly\ninstruments which he had bedecked with jewels, all at once into the\nfire. He was served in silver plate, and had goodly household stuff: a\nlittle after, another religious man reprehended him in like sort, and\nfrom thenceforth he was served in earthen vessels, last of all a decree\ncame forth, because Turks might not drink wine themselves, that neither\nJew nor Christian then living in Constantinople, might drink any wine\nat all. In like sort amongst papists, fasting at first was generally\nproposed as a good thing; after, from such meats at set times, and then\nlast of all so rigorously proposed, to bind the consciences upon pain\nof damnation. First Friday, saith Erasmus, then Saturday, et nunc\npericlitatur dies Mercurii) and Wednesday now is in danger of a fast.\n[6596]And for such like toys, some so miserably afflict themselves, to\ndespair, and death itself, rather than offend, and think themselves\ngood Christians in it, when as indeed they are superstitious Jews. So\nsaith Leonardus Fuchsius, a great physician in his time. [6597]We are\ntortured in Germany with these popish edicts, our bodies so taken down,\nour goods so diminished, that if God had not sent Luther, a worthy man,\nin time, to redress these mischiefs, we should have eaten hay with our\nhorses before this. [6598]As in fasting, so in all other superstitious\nedicts, we crucify one another without a cause, barring ourselves of\nmany good and lawful things, honest disports, pleasures and\nrecreations; for wherefore did God create them but for our use? Feasts,\nmirth, music, hawking, hunting, singing, dancing, &c. non tam\nnecessitatibus nostris Deus inservit, sed in delicias amamur, as Seneca\nnotes, God would have it so. And as Plato 2. de legibus gives out, Deos\nlaboriosam hominum vitam miseratos, the gods in commiseration of human\nestate sent Apollo, Bacchus, and the Muses, qui cum voluptate tripudia\net soltationes nobis ducant, to be merry with mortals, to sing and\ndance with us. So that he that will not rejoice and enjoy himself,\nmaking good use of such things as are lawfully permitted, non est\ntemperatus, as he will, sed superstitiosus. There is nothing better for\na man, than that he should eat and drink, and that he should make his\nsoul enjoy good in his labour, Eccles. ii. 24. And as [6599]one said of\nhawking and hunting, tot solatia in hac aegri orbis calamitate,\nmortalibus taediis deus objecit, I say of all honest recreations, God\nhath therefore indulged them to refresh, ease, solace and comfort us.\nBut we are some of us too stern, too rigid, too precise, too grossly\nsuperstitious, and whilst we make a conscience of every toy, with touch\nnot, taste not, &c., as those Pythagoreans of old, and some Indians\nnow, that will eat no flesh, or suffer any living creature to be\nkilled, the Bannians about Guzzerat; we tyrannise over our brother's\nsoul, lose the right use of many good gifts; honest [6600]sports, games\nand pleasant recreations, [6601]punish ourselves without a cause, lose\nour liberties, and sometimes our lives. Anno 1270, at [6602]Magdeburg\nin Germany, a Jew fell into a privy upon a Saturday, and without help\ncould not possibly get out; he called to his fellows for succour, but\nthey denied it, because it was their Sabbath, non licebat opus manuum\nexercere; the bishop hearing of it, the next day forbade him to be\npulled out, because it was our Sunday. In the mean time the wretch died\nbefore Monday. We have myriads of examples in this kind amongst those\nrigid Sabbatarians, and therefore not without good cause,\n[6603]Intolerabilem pertubationem Seneca calls it, as well he might, an\nintolerable perturbation, that causeth such dire events, folly,\nmadness, sickness, despair, death of body and soul, and hell itself.\n\nSUBSECT. V.\u2014_Cure of Religious Melancholy_.\n\nTo purge the world of idolatry and superstition, will require some\nmonster-taming Hercules, a divine Aesculapius, or Christ himself to\ncome in his own person, to reign a thousand years on earth before the\nend, as the Millenaries will have him. They are generally so\nrefractory, self-conceited, obstinate, so firmly addicted to that\nreligion in which they have been bred and brought up, that no\npersuasion, no terror, no persecution, can divert them. The\nconsideration of which, hath induced many commonwealths to suffer them\nto enjoy their consciences as they will themselves: a toleration of\nJews is in most provinces of Europe. In Asia they have their\nsynagogues: Spaniards permit Moors to live amongst them: the\nMogullians, Gentiles: the Turks all religions. In Europe, Poland and\nAmsterdam are the common sanctuaries. Some are of opinion, that no man\nought to be compelled for conscience' sake, but let him be of what\nreligion he will, he may be saved, as Cornelius was formerly accepted,\nJew, Turks, Anabaptists, &c. If he be an honest man, live soberly, and\ncivilly in his profession, (Volkelius, Crellius, and the rest of the\nSocinians, that now nestle themselves about Krakow and Rakow in Poland,\nhave renewed this opinion) serve his own God, with that fear and\nreverence as he ought. Sua cuique civitati (Laeli) religio sit, nostra\nnobis, Tully thought fit every city should be free in this behalf,\nadore their own Custodes et Topicos Deos, tutelar and local gods, as\nSymmachus calls them. Isocrates adviseth Demonicus, when he came to a\nstrange city, to [6604]worship by all means the gods of the place, et\nunumquemque, Topicum deum sic coli oportere, quomodo ipse praeceperit:\nwhich Cecilius in [6605]Minutius labours, and would have every nation\nsacrorum ritus gentiles habere et deos colere municipes, keep their own\nceremonies, worship their peculiar gods, which Pomponius Mela reports\nof the Africans, Deos suos patrio more venerantur, they worship their\nown gods according to their own ordination. For why should any one\nnation, as he there pleads, challenge that universality of God, Deum\nsuum quem nec ostendunt, nec vident, discurrantem silicet et ubique\npraesentem, in omnium mores, actus, et occultas, cogitationes\ninquirentem, &c., as Christians do: let every province enjoy their\nliberty in this behalf, worship one God, or all as they will, and are\ninformed. The Romans built altars Diis Asiae, Europae, Lybiae, diis\nignotis et peregrinis: others otherwise, &c. Plinius Secundus, as\nappears by his Epistle to Trajan, would not have the Christians so\npersecuted, and in some time of the reign of Maximinus, as we find it\nregistered in Eusebius lib. 9. cap. 9. there was a decree made to this\npurpose, Nullus cogatur invitus ad hunc vel illum deorum cultum, let no\none be compelled against his will to worship any particular deity, and\nby Constantine in the 19th year of his reign as [6606]Baronius\ninformeth us, Nemo alteri exhibeat molestiam, quod cujusque animus\nvult, hoc quisque transigat, new gods, new lawgivers, new priests, will\nhave new ceremonies, customs and religions, to which every wise man as\na good formalist should accommodate himself.\n[6607]Saturnus periit, perierunt et sua jura,\nSub Jove nunc mundus, jussa sequare Jovis.\n\nThe said Constantine the emperor, as Eusebius writes, flung down and\ndemolished all the heathen gods, silver, gold statues, altars, images\nand temples, and turned them all to Christian churches, infestus\ngentilium monumentis ludibrio exposuit; the Turk now converts them\nagain to Mahometan mosques. The like edict came forth in the reign of\nArcadius and Honorius. [6608]Symmachus the orator in his days, to\nprocure a general toleration, used this argument, [6609]Because God is\nimmense and infinite, and his nature cannot perfectly be known, it is\nconvenient he should be as diversely worshipped, as every man shall\nperceive or understand. It was impossible, he thought, for one religion\nto be universal: you see that one small province can hardly be ruled by\none law, civil or spiritual; and how shall so many distinct and vast\nempires of the world be united into one? It never was, never will be\nBesides, if there be infinite planetary and firmamental worlds, as\n[6610]some will, there be infinite genii or commanding spirits\nbelonging to each of them; and so, per consequens (for they will be all\nadored), infinite religions. And therefore let every territory keep\ntheir proper rites and ceremonies, as their dii tutelares will, so\nTyrius calls them, and according to the quarter they hold, their own\ninstitutions, revelations, orders, oracles, which they dictate from\ntime to time, or teach their own priests or ministers. This tenet was\nstiffly maintained in Turkey not long since, as you may read in the\nthird epistle of Busbequius, [6611]that all those should participate of\neternal happiness, that lived a holy and innocent life, what religion\nsoever they professed. Rustan Bassa was a great patron of it; though\nMahomet himself was sent virtute gladdi, to enforce all, as he writes\nin his Alcoran, to follow him. Some again will approve of this for\nJews, Gentiles, infidels, that are out of the fold, they can be content\nto give them all respect and favour, but by no means to such as are\nwithin the precincts of our own church, and called Christians, to no\nheretics, schismatics, or the like; let the Spanish inquisition, that\nfourth fury, speak of some of them, the civil wars and massacres in\nFrance, our Marian times. [6612]Magillianus the Jesuit will not admit\nof conference with a heretic, but severity and rigour to be used, non\nillis verba reddere, sed furcas, figere oportet; and Theodosius is\ncommended in Nicephorus, lib. 12. cap. 15. [6613]That he put all\nheretics to silence. Bernard. Epist. 180, will have club law, fire and\nsword for heretics, [6614]compel them, stop their mouths not with\ndisputations, or refute them with reasons, but with fists; and this is\ntheir ordinary practice. Another company are as mild on the other side;\nto avoid all heart-burning, and contentious wars and uproars, they\nwould have a general toleration in every kingdom, no mulct at all, no\nman for religion or conscience be put to death, which [6615]Thuanus the\nFrench historian much favours; our late Socinians defend; Vaticanus\nagainst Calvin in a large Treatise in behalf of Servetus, vindicates;\nCastilio, &c., Martin Ballius and his companions, maintained this\nopinion not long since in France, whose error is confuted by Beza in a\njust volume. The medium is best, and that which Paul prescribes, Gal.\ni. If any man shall fall by occasion, to restore such a one with the\nspirit of meekness, by all fair means, gentle admonitions; but if that\nwill not take place, Post unam et alteram admonitionem haereticum\ndevita, he must be excommunicate, as Paul did by Hymenaeus, delivered\nover to Satan. Immedicabile vulnus ense recidendum est. As Hippocrates\nsaid in physic, I may well say in divinity, Quae ferro non curantur,\nignis curat. For the vulgar, restrain them by laws, mulcts, burn their\nbooks, forbid their conventicles; for when the cause is taken away, the\neffect will soon cease. Now for prophets, dreamers, and such rude silly\nfellows, that through fasting, too much meditation, preciseness, or by\nmelancholy, are distempered: the best means to reduce them ad sanam\nmentem, is to alter their course of life, and with conference, threats,\npromises, persuasions, to intermix physic. Hercules de Saxonia, had\nsuch a prophet committed to his charge in Venice, that thought he was\nElias, and would fast as he did; he dressed a fellow in angel's attire,\nthat said he came from heaven to bring him divine food, and by that\nmeans stayed his fast, administered his physic; so by the meditation of\nthis forged angel he was cured. [6616]Rhasis an Arabian, cont. lib. 1.\ncap. 9, speaks of a fellow that in like case complained to him, and\ndesired his help: I asked him (saith he) what the matter was; he\nreplied, I am continually meditating of heaven and hell, and methinks I\nsee and talk with fiery spirits, and smell brimstone, &c., and am so\ncarried away with these conceits, that I can neither eat, nor sleep,\nnor go about my business: I cured him (saith Rhasis) partly by\npersuasion, partly by physic, and so have I done by many others. We\nhave frequently such prophets and dreamers amongst us, whom we\npersecute with fire and faggot: I think the most compendious cure, for\nsome of them at least, had been in Bedlam. Sed de his satis.\n\nMEMB. II.\n\nSUBSECT. I.\u2014_Religious Melancholy in defect; parties affected,\nEpicures, Atheists, Hypocrites, worldly secure, Carnalists; all impious\npersons, impenitent sinners, &c._\n\nIn that other extreme or defect of this love of God, knowledge, faith,\nfear, hope, &c. are such as err both in doctrine and manners,\nSadducees, Herodians, libertines, politicians: all manner of atheists,\nepicures, infidels, that are secure, in a reprobate sense, fear not God\nat all, and such are too distrustful and timorous, as desperate persons\nbe. That grand sin of atheism or impiety, [6617]Melancthon calls it\nmonstrosam melancholiam, monstrous melancholy; or venenatam\nmelancholiam, poisoned melancholy. A company of Cyclops or giants, that\nwar with the gods, as the poets feigned, antipodes to Christians, that\nscoff at all religion, at God himself, deny him and all his attributes,\nhis wisdom, power, providence, his mercy and judgment.\n[6618]Esse aliquos manes, et subterranea regna,\nEt contum, et Stygio ranas in gurgite nigras,\nAtque una transire vadum tot millia cymba,\nNec pueri credunt, nisi qui nondum aere lavantur.\n\nThat there is either heaven or hell, resurrection of the dead, pain,\nhappiness, or world to come, credat Judaeus Apella; for their parts\nthey esteem them as so many poet's tales, bugbears, Lucian's Alexander;\nMoses, Mahomet, and Christ are all as one in their creed. When those\nbloody wars in France for matters of religion (saith [6619]Richard\nDinoth) were so violently pursued between Huguenots and Papists, there\nwas a company of good fellows laughed them all to scorn, for being such\nsuperstitious fools, to lose their wives and fortunes, accounting\nfaith, religion, immortality of the soul, mere fopperies and illusions.\nSuch loose [6620]atheistical spirits are too predominant in all\nkingdoms. Let them contend, pray, tremble, trouble themselves that\nwill, for their parts, they fear neither God nor devil; but with that\nCyclops in Euripides,\nHaud ulla numina expavescunt caelitum,\nSed victimas uni deorum maximo,\nVentri offerunt, deos ignorant caeteros.\n\nThey fear no God but one,\nThey sacrifice to none.\nBut belly, and him adore,\nFor gods they know no more.\n\nTheir God is their belly, as Paul saith, Sancta mater saturitas;\u2014quibus\nin solo vivendi causa palato est. The idol, which they worship and\nadore, is their mistress; with him in Plautus, mallem haec mulier me\namet quam dii, they had rather have her favour than the gods'. Satan is\ntheir guide, the flesh is their instructor, hypocrisy their counsellor,\nvanity their fellow-soldier, their will their law, ambition their\ncaptain, custom their rule; temerity, boldness, impudence their art,\ntoys their trading, damnation their end. All their endeavours are to\nsatisfy their lust and appetite, how to please their genius, and to be\nmerry for the present, Ede, lude, bibe, post mortem nulla\nvoluptas.[6621]The same condition is of men and of beasts; as the one\ndieth, so dieth the other, Eccles. iii. 19. The world goes round,\n[6622]\u2014\u2014\u2014truditur dies die,\nNovaeque pergunt interire Lunae:\n\n[6623]They did eat and drink of old, marry, bury, bought, sold,\nplanted, built, and will do still. [6624]Our life is short and tedious,\nand in the death of a man there is no recovery, neither was any man\nknown that hath returned from the grave; for we are born at all\nadventure, and we shall be hereafter as though we had never been; for\nthe breath is as smoke in our nostrils, &c., and the spirit vanisheth\nas the soft air. [6625]Come let us enjoy the pleasures that are\npresent, let us cheerfully use the creatures as in youth, let us fill\nourselves with costly wine and ointments, let not the flower of our\nlife pass by us, let us crown ourselves with rose-buds before they are\nwithered, &c. [6626]Vivamus mea Lesbia et amemus, &c. [6627] Come let\nus take our fill of love, and pleasure in dalliance, for this is our\nportion, this is our lot.\nTempora labuntur, tacitisque senescimus annis.[6628] For the rest of\nheaven and hell, let children and superstitious fools believe it: for\ntheir parts, they are so far from trembling at the dreadful day of\njudgment that they wish with Nero, Me vivo fiat, let it come in their\ntimes: so secure, so desperate, so immoderate in lust and pleasure, so\nprone to revenge that, as Paterculus said of some caitiffs in his time\nin Rome, Quod nequiter ausi, fortiter executi: it shall not be so\nwickedly attempted, but as desperately performed, whatever they take in\nhand. Were it not for God's restraining grace, fear and shame, temporal\npunishment, and their own infamy, they would. Lycaon-like exenterate,\nas so many cannibals eat up, or Cadmus' soldiers consume one another.\nThese are most impious, and commonly professed atheists, that never use\nthe name of God but to swear by it; that express nought else but\nepicurism in their carriage, or hypocrisy; with Pentheus they neglect\nand contemn these rites and religious ceremonies of the gods; they will\nbe gods themselves, or at least socii deorum. Divisum imperium cum Jove\nCaesar habet. Caesar divides the empire with Jove. Aproyis, an Egyptian\ntyrant, grew, saith [6629]Herodotus, to that height of pride, insolency\nof impiety, to that contempt of Gods and men, that he held his kingdom\nso sure, ut a nemine deorum aut hominum sibi eripi posset, neither God\nnor men could take it from him. [6630]A certain blasphemous king of\nSpain (as [6631]Lansius reports) made an edict, that no subject of his,\nfor ten years' space, should believe in, call on, or worship any god.\nAnd as [6632]Jovius relates of Mahomet the Second, that sacked\nConstantinople, he so behaved himself, that he believed neither Christ\nnor Mahomet; and thence it came to pass, that he kept his word and\npromise no farther than for his advantage, neither did he care to\ncommit any offence to satisfy his lust. I could say the like of many\nprinces, many private men (our stories are full of them) in times past,\nthis present age, that love, fear, obey, and perform all civil duties\nas they shall find them expedient or behoveful to their own ends.\nSecuri adversus Deos, securi adversus homines, votis non est opus,\nwhich [6633] Tacitus reports of some Germans, they need not pray, fear,\nhope, for they are secure, to their thinking, both from Gods and men.\nBulco Opiliensis, sometime Duke of [6634]Silesia, was such a one to a\nhair; he lived (saith [6635]Aeneas Sylvius) at [6636]Vratislavia, and\nwas so mad to satisfy his lust, that he believed neither heaven nor\nhell, or that the soul was immortal, but married wives, and turned them\nup as he thought fit, did murder and mischief, and what he list\nhimself. This duke hath too many followers in our days: say what you\ncan, dehort, exhort, persuade to the contrary, they are no more\nmoved,\u2014quam si dura, silex aut stet Marpesia cautes, than so many\nstocks, and stones; tell them of heaven and hell, 'tis to no purpose,\nlaterem lavas, they answer as Ataliba that Indian prince did friar\nVincent, [6637]when he brought him a book, and told him all the\nmysteries of salvation, heaven and hell, were contained in it: he\nlooked upon it, and said he saw no such matter, asking withal, how he\nknew it: they will but scoff at it, or wholly reject it. Petronius in\nTacitus, when he was now by Nero's command bleeding to death, audiebat\namicos nihil referentes de immortalitate animae, aut sapientum\nplacitis, sed levia carmina et faciles versus; instead of good counsel\nand divine meditations, he made his friends sing him bawdy verses and\nscurrilous songs. Let them take heaven, paradise, and that future\nhappiness that will, bonum est esse hic, it is good being here: there\nis no talking to such, no hope of their conversion, they are in a\nreprobate sense, mere carnalists, fleshly minded men, which howsoever\nthey may be applauded in this life by some few parasites, and held for\nworldly wise men. [6638]They seem to me (saith Melancthon) to be as mad\nas Hercules was when he raved and killed his wife and children. A\nmilder sort of these atheistical spirits there are that profess\nreligion, but timide et haesitanter, tempted thereunto out of that\nhorrible consideration of diversity of religions, which are and have\nbeen in the world (which argument Campanella, Atheismi Triumphati, cap.\n9. both urgeth and answers), besides the covetousness, imposture, and\nknavery of priests, quae faciunt (as [6639]Postellus observes) ut rebus\nsacris minus faciant fidem; and those religions some of them so\nfantastical, exorbitant, so violently maintained with equal constancy\nand assurance; whence they infer, that if there be so many religious\nsects, and denied by the rest, why may they not be all false? or why\nshould this or that be preferred before the rest? The sceptics urge\nthis, and amongst others it is the conclusion of Sextus Empericus, lib.\n3. advers. Mathematicos: after many philosophical arguments and reasons\npro and con that there are gods, and again that there are no gods, he\nso concludes, cum tot inter se pugnent, &c. Una tantum potest esse\nvera, as Tully likewise disputes: Christians say, they alone worship\nthe true God, pity all other sects, lament their case; and yet those\nold Greeks and Romans that worshipped the devil, as the Chinese now do,\naut deos topicos, their own gods; as Julian the apostate,\n[6640]Cecilius in Minutius, Celsus and Porphyrius the philosopher\nobject: and as Machiavel contends, were much more noble, generous,\nvictorious, had a more flourishing commonwealth, better cities, better\nsoldiers, better scholars, better wits. Their gods overcame our gods,\ndid as many miracles, &c. Saint Cyril, Arnobius, Minutius, with many\nother ancients of late, Lessius, Morneus, Grotius de Verit. Relig.\nChristianae, Savanarola de Verit. Fidei Christianae, well defend; but\nZanchius, [6641]Campanella, Marinus Marcennus, Bozius, and Gentillettus\nanswer all these atheistical arguments at large. But this again\ntroubles many as of old, wicked men generally thrive, professed\natheists thrive,\n[6642]Nullos esse Deos, inane coelum,\nAffirmat Selius: probatque, quod se\nFactum, dum negat haec, videt beatum.\n\nThere are no gods, heavens are toys,\nSelius in public justifies;\nBecause that whilst he thus denies\nTheir deities, he better thrives.\n\nThis is a prime argument: and most part your most sincere, upright,\nhonest, and [6643]good men are depressed, The race is not to the swift,\nnor the battle to the strong (Eccles. ix. 11.), nor yet bread to the\nwise, favour nor riches to men of understanding, but time and chance\ncomes to all. There was a great plague in Athens (as Thucydides, lib.\n2. relates), in which at last every man, with great licentiousness, did\nwhat he list, not caring at all for God's or men's laws. Neither the\nfear of God nor laws of men (saith he) awed any man, because the plague\nswept all away alike, good and bad; they thence concluded it was alike\nto worship or not worship the gods, since they perished all alike. Some\ncavil and make doubts of scripture itself: it cannot stand with God's\nmercy, that so many should be damned, so many bad, so few good, such\nhave and hold about religions, all stiff on their side, factious alike,\nthrive alike, and yet bitterly persecuting and damning each other; It\ncannot stand with God's goodness, protection, and providence (as\n[6644]Saint Chrysostom in the Dialect of such discontented persons) to\nsee and suffer one man to be lame, another mad, a third poor and\nmiserable all the days of his life, a fourth grievously tormented with\nsickness and aches, to his last hour. Are these signs and works of\nGod's providence, to let one man be deaf, another dumb? A poor honest\nfellow lives in disgrace, woe and want, wretched he is; when as a\nwicked caitiff abounds in superfluity of wealth, keeps whores,\nparasites, and what he will himself: Audis Jupiter haec? Talia multa\nconnectentes, longum reprehensionis sermonem erga Dei providentiam\ncontexunt. [6645]Thus they mutter and object (see the rest of their\narguments in Marcennus in Genesin, and in Campanella, amply confuted),\nwith many such vain cavils, well known, not worthy the recapitulation\nor answering: whatsoever they pretend, they are interim of little or no\nreligion.\nCousin-germans to these men are many of our great philosophers and\ndeists, who, though they be more temperate in this life, give many good\nmoral precepts, honest, upright, and sober in their conversation, yet\nin effect they are the same (accounting no man a good scholar that is\nnot an atheist), nimis altum sapiunt, too much learning makes them mad.\nWhilst they attribute all to natural causes, [6646]contingence of all\nthings, as Melancthon calls them, Pertinax hominum genus, a peevish\ngeneration of men, that misled by philosophy, and the devil's\nsuggestion, their own innate blindness, deny God as much as the rest,\nhold all religion a fiction, opposite to reason and philosophy, though\nfor fear of magistrates, saith [6647]Vaninus, they durst not publicly\nprofess it. Ask one of them of what religion he is, he scoffingly\nreplies, a philosopher, a Galenist, an [6648]Averroist, and with\nRabelais a physician, a peripatetic, an epicure. In spiritual things\nGod must demonstrate all to sense, leave a pawn with them, or else seek\nsome other creditor. They will acknowledge Nature and Fortune, yet not\nGod: though in effect they grant both: for as Scaliger defines, Nature\nsignifies God's ordinary power; or, as Calvin writes, Nature is God's\norder, and so things extraordinary may be called unnatural: Fortune his\nunrevealed will; and so we call things changeable that are beside\nreason and expectation. To this purpose [6649]Minutius in Octavio, and\n[6650] Seneca well discourseth with them, lib. 4. de beneficiis, cap.\n5, 6, 7. They do not understand what they say; what is Nature but God?\ncall him what thou wilt, Nature, Jupiter, he hath as many names as\noffices: it comes all to one pass, God is the fountain of all, the\nfirst Giver and Preserver, from whom all things depend, [6651]a quo, et\nper quem omnia, Nam quocunque vides Deus est, quocunque moveris, God is\nall in all, God is everywhere, in every place. And yet this Seneca,\nthat could confute and blame them, is all out as much to be blamed and\nconfuted himself, as mad himself; for he holds fatum Stoicum, that\ninevitable Necessity in the other extreme, as those Chaldean\nastrologers of old did, against whom the prophet Jeremiah so often\nthunders, and those heathen mathematicians, Nigidius Figulus,\nmagicians, and Priscilianists, whom St. Austin so eagerly confutes,\nthose Arabian questionaries, Novem Judices, Albumazer, Dorotheus, &c.,\nand our countryman [6652]Estuidus, that take upon them to define out of\nthose great conjunction of stars, with Ptolomeus, the periods of\nkingdoms, or religions, of all future accidents, wars, plagues,\nschisms, heresies, and what not? all from stars, and such things, saith\nMaginus, Quae sibi et intelligentiis suis reservavit Deus, which God\nhath reserved to himself and his angels, they will take upon them to\nforetell, as if stars were immediate, inevitable causes of all future\naccidents. Caesar Vaninus, in his book de admirandis naturae Arcanis,\ndial. 52. de oraculis, is more free, copious, and open, in this\nexplication of this astrological tenet of Ptolemy, than any of our\nmodern writers, Cardan excepted, a true disciple of his master\nPomponatius; according to the doctrine of Peripatetics, he refers all\napparitions, prodigies, miracles, oracles, accidents, alterations of\nreligions, kingdoms, &c. (for which he is soundly lashed by Marinus\nMercennus, as well he deserves), to natural causes (for spirits he will\nnot acknowledge), to that light, motion, influences of heavens and\nstars, and to the intelligences that move the orbs. Intelligentia quae,\nmovet orbem mediante coelo, &c. Intelligences do all: and after a long\ndiscourse of miracles done of old, si haec daemones possint, cur non et\nintelligentiae, coelorum motrices? And as these great conjunctions,\naspects of planets, begin or end, vary, are vertical and predominant,\nso have religions, rites, ceremonies, and kingdoms their beginning,\nprogress, periods, in urbibus, regibus, religionibus, ac in\nparticularibus hominibus, haec vera ac manifesta, sunt, ut Aristoteles\ninnuere videtur, et quotidiana docet experientia, ut historias\nperlegens videbit; quid olim in Gentili lege Jove sanctius et\nillustrius? quid nunc vile magis et execrandum? Ita coelestia corpora\npro mortalium beneficio religiones aedificant, et cum cessat influxus,\ncessat lex,[6653] &c. And because, according to their tenets, the world\nis eternal, intelligences eternal, influences of stars eternal,\nkingdoms, religions, alterations shall be likewise eternal, and run\nround after many ages; Atque iterum ad Troiam magnus mittetur Achilles;\nrenascentur religiones, et ceremoniae, res humanae in idem recident,\nnihil nunc quod non olim fuit, et post saeculorum revolutiones alias\nest, erit,[6654]&c. idem specie, saith Vaninus, non individuo quod\nPlato significavit. These (saith mine [6655]author), these are the\ndecrees of Peripatetics, which though I recite, in obsequium\nChristianae fidei detestor, as I am a Christian I detest and hate. Thus\nPeripatetics and astrologians held in former times, and to this effect\nof old in Rome, saith Dionysius Halicarnassus, lib. 7, when those\nmeteors and prodigies appeared in the air, after the banishment of\nCoriolanus, [6656] Men were diversely affected: some said they were\nGod's just judgments for the execution of that good man, some referred\nall to natural causes, some to stars, some thought they came by chance,\nsome by necessity decreed ab initio, and could not be altered. The two\nlast opinions of necessity and chance were, it seems, of greater note\nthan the rest.\n[6657]Sunt qui in Fortunae jam casibus omnia ponunt,\nEt mundum credunt nullo rectore moveri,\nNatura, volvente vices, &c.\n\nFor the first of chance, as [6658]Sallust likewise informeth us, those\nold Romans generally received; They supposed fortune alone gave\nkingdoms and empires, wealth, honours, offices: and that for two\ncauses; first, because every wicked base unworthy wretch was preferred,\nrich, potent, &c.; secondly, because of their uncertainty, though never\nso good, scarce any one enjoyed them long: but after, they began upon\nbetter advice to think otherwise, that every man made his own fortune.\nThe last of Necessity was Seneca's tenet, that God was alligatus causis\nsecundis, so tied to second causes, to that inexorable Necessity, that\nhe could alter nothing of that which was once decreed; sic erat in\nfatis, it cannot be altered, semel jussit, semper paret Deus, nulla vis\nrumpit, nullae preces, nec ipsum fulmen, God hath once said it, and it\nmust for ever stand good, no prayers, no threats, nor power, nor\nthunder itself can alter it. Zeno, Chrysippus, and those other Stoics,\nas you may read in Tully 2. de divinatione, Gellius, lib. 6. cap. 2.\n&c., maintained as much. In all ages, there have been such, that either\ndeny God in all, or in part; some deride him, they could have made a\nbetter world, and ruled it more orderly themselves, blaspheme him,\nderogate at their pleasure from him. 'Twas so in [6659]Plato's time,\nSome say there be no gods, others that they care not for men, a middle\nsort grant both. Si non sit Deus, unde mala? si sit Deus, unde mala? So\nCotta argues in Tully, why made he not all good, or at least tenders\nnot the welfare of such as are good? As the woman told Alexander, if he\nbe not at leisure to hear causes, and redress them, why doth he reign?\n[6660]Sextus Empericus hath many such arguments. Thus perverse men\ncavil. So it will ever be, some of all sorts, good, bad, indifferent,\ntrue, false, zealous, ambidexters, neutralists, lukewarm, libertines,\natheists, &c. They will see these religious sectaries agree amongst\nthemselves, be reconciled all, before they will participate with, or\nbelieve any: they think in the meantime (which [6661]Celsus objects,\nand whom Origen confutes), We Christians adore a person put to\n[6662]death with no more reason than the barbarous Getes worshipped\nZamolxis, the Cilicians Mopsus, the Thebans Amphiaraus, and the\nLebadians Trophonius; one religion is as true as another, new fangled\ndevices, all for human respects; great-witted Aristotle's works are as\nmuch authentical to them as Scriptures, subtle Seneca's Epistles as\ncanonical as St. Paul's, Pindarus' Odes as good as the Prophet David's\nPsalms, Epictetus' Enchiridion equivalent to wise Solomon's Proverbs.\nThey do openly and boldly speak this and more, some of them, in all\nplaces and companies. [6663]Claudius the emperor was angry with Heaven,\nbecause it thundered, and challenged Jupiter into the field; with what\nmadness! saith Seneca; he thought Jupiter could not hurt him, but he\ncould hurt Jupiter. Diagoras, Demonax, Epicurus, Pliny, Lucian,\nLucretius,\u2014Contemptorque Deum Mezentius, professed atheists all in\ntheir times: though not simple atheists neither, as Cicogna proves,\nlib. 1. cap. 1. they scoffed only at those Pagan gods, their plurality,\nbase and fictitious offices. Gilbertus Cognatus labours much, and so\ndoth Erasmus, to vindicate Lucian from scandal, and there be those that\napologise for Epicurus, but all in vain; Lucian scoffs at all, Epicurus\nhe denies all, and Lucretius his scholar defends him in it:\n[6664]Humana ante oculua foede cum vita jaceret\nIn terris oppressa gravi cum religione,\nQuae caput a coeli regionibus ostendebat,\nHorribili super aspectu mortalibus instans, &c.\n\nWhen human kind was drench'd in superstition,\nWith ghastly looks aloft, which frighted mortal men, &c.\n\nHe alone, like another Hercules, did vindicate the world from that\nmonster. Uncle [6665]Pliny, lib. 2. cap. 7. nat. hist. and lib. 7. cap.\n55, in express words denies the immortality of the soul. [6666]Seneca\ndoth little less, lib. 7. epist. 55. ad Lucilium, et lib. de consol. ad\nMartiam, or rather more. Some Greek Commentators would put as much upon\nJob, that he should deny resurrection, &c., whom Pineda copiously\nconfutes in cap. 7. Job, vers. 9. Aristotle is hardly censured of some,\nboth divines and philosophers. St. Justin in Peraenetica ad Gentes,\nGreg. Nazianzen. in disput. adversus Eun., Theodoret, lib. 5. de curat.\ngraec. affec., Origen. lib. de principiis. Pomponatius justifies in his\nTract (so styled at least) De immortalitate Animae, Scaliger (who would\nforswear himself at any time, saith Patritius, in defence of his great\nmaster Aristotle), and Dandinus, lib. 3. de anima, acknowledge as much.\nAverroes oppugns all spirits and supreme powers; of late Brunus\n(infelix Brunus, [6667]Kepler calls him), Machiavel, Caesar Vaninus\nlately burned at Toulouse in France, and Pet. Aretine, have publicly\nmaintained such atheistical paradoxes, [6668]with that Italian\nBoccaccio with his fable of three rings, &c., ex quo infert haud posse\ninternosci, quae sit verior religio, Judaica, Mahometana, an\nChristiana, quoniam eadem signa, &c., from which he infers, that it\ncannot be distinguished which is the true religion, Judaism,\nMahommedanism, or Christianity, &c. [6669]Marinus Mercennus suspects\nCardan for his subtleties, Campanella, and Charron's Book of Wisdom,\nwith some other Tracts, to savour of [6670]atheism: but amongst the\nrest that pestilent book de tribus mundi impostoribus, quem sine\nhorrore (inquit) non legas, et mundi Cymbalum dialogis quatuor\ncontentum, anno 1538, auctore Peresio, Parisiis excusum, [6671]&c. And\nas there have been in all ages such blasphemous spirits, so there have\nnot been wanting their patrons, protectors, disciples and adherents.\nNever so many atheists in Italy and Germany, saith [6672]Colerus, as in\nthis age: the like complaint Mercennus makes in France, 50,000 in that\none city of Paris. Frederic the Emperor, as [6673]Matthew Paris records\nlicet non sit recitabile (I use his own words) is reported to have\nsaid, Tres praestigiatores, Moses, Christus, et Mahomet, uti mundo\ndominarentur, totum populum sibi contemporaneum se duxisse. (Henry, the\nLandgrave of Hesse, heard him speak it,) Si principes imperii\ninstitutioni meae adhaererent, ego multo meliorem modum credendi et\nvivendi ordinarem.\nTo these professed atheists, we may well add that impious and carnal\ncrew of worldly-minded men, impenitent sinners, that go to hell in a\nlethargy, or in a dream; who though they be professed Christians, yet\nthey will nulla pallescere culpa, make a conscience of nothing they do,\nthey have cauterised consciences, and are indeed in a reprobate sense,\npast all feeling, have given themselves over to wantonness, to work all\nmanner of uncleanness even with greediness, Ephes. iv. 19. They do know\nthere is a God, a day of judgment to come, and yet for all that, as\nHugo saith, ita comedunt ac dormiunt, ac si diem judicii evasissent;\nita ludunt ac rident, ac si in coelis cum Deo regnarent: they are as\nmerry for all the sorrow, as if they had escaped all dangers, and were\nin heaven already:\n[6674]\u2014\u2014\u2014Metus omnes, et inexorabile fatum\nSubjecit pedibus, strepitumque Acherontis avari.\n\nThose rude idiots and ignorant persons, that neglect and contemn the\nmeans of their salvation, may march on with these; but above all\nothers, those Herodian temporizing statesmen, political Machiavellians\nand hypocrites, that make a show of religion, but in their hearts laugh\nat it. Simulata sanctitas duplex iniquitas; they are in a double fault,\nthat fashion themselves to this world, which [6675]Paul forbids, and\nlike Mercury, the planet, are good with good, bad with bad. When they\nare at Rome, they do there as they see done, puritans with puritans,\npapists with papists; omnium horarum homines, formalists, ambidexters,\nlukewarm Laodiceans. [6676]All their study is to please, and their god\nis their commodity, their labour to satisfy their lusts, and their\nendeavours to their own ends. Whatsoever they pretend, or in public\nseem to do, [6677]With the fool in their hearts, they say there is no\nGod. Heus tu\u2014de Jove quid sentis? Hulloa! what is your opinion about a\nJupiter? Their words are as soft as oil, but bitterness is in their\nhearts; like [6678]Alexander VI. so cunning dissemblers, that what they\nthink they never speak. Many of them are so close, you can hardly\ndiscern it, or take any just exceptions at them; they are not factious,\noppressors as most are, no bribers, no simoniacal contractors, no such\nambitious, lascivious persons as some others are, no drunkards, sobrii\nsolem vident orientem, sobrii vident occidentem, they rise sober, and\ngo sober to bed, plain dealing, upright, honest men, they do wrong to\nno man, and are so reputed in the world's esteem at least, very zealous\nin religion, very charitable, meek, humble, peace-makers, keep all\nduties, very devout, honest, well spoken of, beloved of all men: but he\nthat knows better how to judge, he that examines the heart, saith they\nare hypocrites, Cor dolo plenum; sonant vitium percussa maligne, they\nare not sound within. As it is with writers [6679]oftentimes, Plus\nsanctimoniae, in libello, quam libelli auctore, more holiness is in the\nbook than in the author of it: so 'tis with them: many come to church\nwith great Bibles, whom Cardan said he could not choose but laugh at,\nand will now and then dare operam Augustino, read Austin, frequent\nsermons, and yet professed usurers, mere gripes, tota vitae ratio\nepicurea est; all their life is epicurism and atheism, come to church\nall day, and lie with a courtesan at night. Qui curios simulant et\nBacchanalia vivunt, they have Esau's hands, and Jacob's voice: yea, and\nmany of those holy friars, sanctified men, Cappam, saith Hierom, et\ncilicium induunt, sed intus latronem tegunt. They are wolves in sheep's\nclothing, Introrsum turpes, speciosi pelle decora, Fair without, and\nmost foul within. [6680]Latet plerumque sub tristi amictu lascivia, et\ndeformis horror vili veste tegitur; ofttimes under a mourning weed lies\nlust itself, and horrible vices under a poor coat. But who can examine\nall those kinds of hypocrites, or dive into their hearts? ]f we may\nguess at the tree by the fruit, never so many as in these days; show me\na plain-dealing true honest man: Et pudor, et probitas, et timor omnis\nabest. He that shall but look into their lives, and see such enormous\nvices, men so immoderate in lust, unspeakable in malice, furious in\ntheir rage, flattering and dissembling (all for their own ends) will\nsurely think they are not truly religious, but of an obdurate heart,\nmost part in a reprobate sense, as in this age. But let them carry it\nas they will for the present, dissemble as they can, a time will come\nwhen they shall be called to an account, their melancholy is at hand,\nthey pull a plague and curse upon their own heads, thesaurisant iram\nDei. Besides all such as are in deos contumeliosi, blaspheme, contemn,\nneglect God, or scoff at him, as the poets feign of Salmoneus, that\nwould in derision imitate Jupiter's thunder, he was precipitated for\nhis pains, Jupiter intonuit contra, &c. so shall they certainly rue it\nin the end, ([6681]in se spuit, qui in coelum spuit), their doom's at\nhand, and hell is ready to receive them.\nSome are of opinion, that it is in vain to dispute with such\natheistical spirits in the meantime, 'tis not the best way to reclaim\nthem. Atheism, idolatry, heresy, hypocrisy, though they have one common\nroot, that is indulgence to corrupt affection, yet their growth is\ndifferent, they have divers symptoms, occasions, and must have several\ncures and remedies. 'Tis true some deny there is any God, some confess,\nyet believe it not; a third sort confess and believe, but will not live\nafter his laws, worship and obey him: others allow God and gods\nsubordinate, but not one God, no such general God, non talem deum, but\nseveral topic gods for several places, and those not to persecute one\nanother for any difference, as Socinus will, but rather love and\ncherish.\nTo describe them in particular, to produce their arguments and reasons,\nwould require a just volume, I refer them therefore that expect a more\nample satisfaction, to those subtle and elaborate treatises, devout and\nfamous tracts of our learned divines (schoolmen amongst the rest, and\ncasuists) that have abundance of reasons to prove there is a God, the\nimmortality of the soul, &c., out of the strength of wit and philosophy\nbring irrefragable arguments to such as are ingenuous and well\ndisposed; at the least, answer all cavils and objections to confute\ntheir folly and madness, and to reduce them, si fieri posset, ad sanam\nmentem, to a better mind, though to small purpose many times. Amongst\nothers consult with Julius Caesar Lagalla, professor of philosophy in\nRome, who hath written a large volume of late to confute atheists: of\nthe immortality of the soul, Hierom. Montanus de immortalitate Animae:\nLelius Vincentius of the same subject: Thomas Giaminus, and Franciscus\nCollius de Paganorum animabus post mortem, a famous doctor of the\nAmbrosian College in Milan. Bishop Fotherby in his Atheomastix, Doctor\nDove, Doctor Jackson, Abernethy, Corderoy, have written well of this\nsubject in our mother tongue: in Latin, Colerus, Zanchius, Palearius,\nIllyricus, [6682]Philippus, Faber Faventinus, &c. But instar omnium,\nthe most copious confuter of atheists is Marinus Mercennus in his\nCommentaries on Genesis: [6683]with Campanella's Atheismus Triumphatus.\nHe sets down at large the causes of this brutish passion, (seventeen in\nnumber I take it) answers all their arguments and sophisms, which he\nreduceth to twenty-six heads, proving withal his own assertion; There\nis a God, such a God, the true and sole God, by thirty-five reasons.\nHis Colophon is how to resist and repress atheism, and to that purpose\nhe adds four especial means or ways, which who so will may profitably\nperuse.\n\nSUBSECT. II.\u2014_Despair. Despairs, Equivocations, Definitions, Parties\nand Parts affected_.\n\nThere be many kinds of desperation, whereof some be holy, some unholy,\nas [6684]one distinguisheth; that unholy he defines out of Tully to be\nAegritudinem animi sine ulla rerum expectatione meliore, a sickness of\nthe soul without any hope or expectation of amendment; which commonly\nsucceeds fear; for whilst evil is expected, we fear: but when it is\ncertain, we despair. According to Thomas 2. 2ae. distinct. 40. art. 4.\nit is Recessus a re desiderata, propter impossibilitatem existimatam, a\nrestraint from the thing desired, for some impossibility supposed.\nBecause they cannot obtain what they would, they become desperate, and\nmany times either yield to the passion by death itself, or else attempt\nimpossibilities, not to be performed by men. In some cases, this\ndesperate humour is not much to be discommended, as in wars it is a\ncause many times of extraordinary valour; as Joseph, lib. 1. de bello\nJud. cap. 14. L. Danaeus in Aphoris. polit. pag. 226. and many\npoliticians hold. It makes them improve their worth beyond itself, and\nof a forlorn impotent company become conquerors in a moment. Una salus\nvictis nullam sperare salutem, the only hope for the conquered is\ndespair. In such courses when they see no remedy, but that they must\neither kill or be killed, they take courage, and oftentimes, praeter\nspem, beyond all hope vindicate themselves. Fifteen thousand Locrenses\nfought against a hundred thousand Crotonienses, and seeing now no way\nbut one, they must all die, [6685]thought they would not depart\nunrevenged, and thereupon desperately giving an assault, conquered\ntheir enemies. Nec alia causa victoriae, (saith Justin mine author)\nquam quod desperaverant. William the Conqueror, when he first landed in\nEngland, sent back his ships, that his soldiers might have no hope of\nretiring back. [6686]Bodine excuseth his countrymen's overthrow at that\nfamous battle at Agincourt, in Henry the Fifth his time, (cui simile,\nsaith Froissard, tota historia producere non possit, which no history\ncan parallel almost, wherein one handful of Englishmen overthrew a\nroyal army of Frenchmen) with this refuge of despair, pauci desperati,\na few desperate fellows being compassed in by their enemies, past all\nhope of life, fought like so many devils; and gives a caution, that no\nsoldiers hereafter set upon desperate persons, which [6687]after\nFrontinus and Vigetius, Guicciardini likewise admonisheth, Hypomnes.\npart. 2. pag. 25. not to stop an enemy that is going his way. Many such\nkinds there are of desperation, when men are past hope of obtaining any\nsuit, or in despair of better fortune; Desperatio facit monachum, as\nthe saying is, and desperation causeth death itself; how many thousands\nin such distress have made away themselves, and many others? For he\nthat cares not for his own, is master of another man's life. A Tuscan\nsoothsayer, as [6688]Paterculus tells the story, perceiving himself and\nFulvius Flaccus his dear friend, now both carried to prison by Opimius,\nand in despair of pardon, seeing the young man weep, quin tu potius hoc\ninquit facis, do as I do; and with that knocked out his brains against\nthe door-cheek, as he was entering into prison, protinusque illiso\ncapite in capite in carceris januam effuso cerebro expiravit, and so\ndesperate died. But these are equivocal, improper. When I speak of\ndespair, saith [6689]Zanchie, I speak not of every kind, but of that\nalone which concerns God. It is opposite to hope, and a most pernicious\nsin, wherewith the devil seeks to entrap men. Musculus makes four kinds\nof desperation, of God, ourselves, our neighbour, or anything to be\ndone; but this division of his may be reduced easily to the former: all\nkinds are opposite to hope, that sweet moderator of passions, as\nSimonides calls it; I do not mean that vain hope which fantastical\nfellows feign to themselves, which according to Aristotle is insomnium\nvigilantium, a waking dream; but this divine hope which proceeds from\nconfidence, and is an anchor to a floating soul; spes alit agricolas,\neven in our temporal affairs, hope revives us, but in spiritual it\nfarther animateth; and were it not for hope, we of all others were the\nmost miserable, as Paul saith, in this life; were it not for hope, the\nheart would break; for though they be punished in the sight of men,\n(Wisdom iii. 4.) yet is their hope full of immortality: yet doth it not\nso rear, as despair doth deject; this violent and sour passion of\ndespair, is of all perturbations most grievous, as [6690]Patritius\nholds. Some divide it into final and temporal; [6691]final is\nincurable, which befalleth reprobates; temporal is a rejection of hope\nand comfort for a time, which may befall the best of God's children,\nand it commonly proceeds [6692]from weakness of faith, as in David when\nhe was oppressed he cried out, O Lord, thou hast forsaken me, but this\nfor a time. This ebbs and flows with hope and fear; it is a grievous\nsin howsoever: although some kind of despair be not amiss, when, saith\nZanchius, we despair of our own means, and rely wholly upon God: but\nthat species is not here meant. This pernicious kind of desperation is\nthe subject of our discourse, homicida animae, the murderer of the\nsoul, as Austin terms it, a fearful passion, wherein the party\noppressed thinks he can get no ease but by death, and is fully resolved\nto offer violence unto himself; so sensible of his burthen, and\nimpatient of his cross, that he hopes by death alone to be freed of his\ncalamity (though it prove otherwise), and chooseth with Job vi. 8. 9.\nxvii. 5. Rather to be strangled and die, than to be in his bonds.\n[6693]The part affected is the whole soul, and all the faculties of it;\nthere is a privation of joy, hope, trust, confidence, of present and\nfuture good, and in their place succeed fear, sorrow, &c. as in the\nsymptoms shall be shown. The heart is grieved, the conscience wounded,\nthe mind eclipsed with black fumes arising from those perpetual\nterrors.\n\nSUBSECT. III.\u2014_Causes of Despair, the Devil, Melancholy, Meditation,\nDistrust, Weakness of Faith, Rigid Ministers, Misunderstanding\nScriptures, Guilty Consciences, &c._\n\nThe principal agent and procurer of this mischief is the devil; those\nwhom God forsakes, the devil by his permission lays hold on. Sometimes\nhe persecutes them with that worm of conscience, as he did Judas,\n[6694]Saul, and others. The poets call it Nemesis, but it is indeed\nGod's just judgment, sero sed serio, he strikes home at last, and\nsetteth upon them as a thief in the night, 1 Thes. ii. [6695]This\ntemporary passion made David cry out, Lord, rebuke me not in thine\nanger, neither chasten me in thine heavy displeasure; for thine arrows\nhave light upon me, &c. there is nothing sound in my flesh, because of\nthine anger. Again, I roar for the very grief of my heart: and Psalm\nxxii. My God, my God, why hast thou forsaken me, and art so far from my\nhealth, and the words of my crying? I am like to water poured out, my\nbones are out of joint, mine heart is like wax, that is molten in the\nmidst of my bowels. So Psalm lxxxviii. 15 and 16 vers. and Psalm cii. I\nam in misery at the point of death, from my youth I suffer thy terrors,\ndoubting for my life; thine indignations have gone over me, and thy\nfear hath cut me off. Job doth often complain in this kind; and those\nGod doth not assist, the devil is ready to try and torment, still\nseeking whom he may devour. If he find them merry, saith Gregory, he\ntempts them forthwith to some dissolute act; if pensive and sad, to a\ndesperate end. Aut suadendo blanditur, aut minando terret, sometimes by\nfair means, sometimes again by foul, as he perceives men severally\ninclined. His ordinary engine by which he produceth this effect, is the\nmelancholy humour itself, which is balneum diaboli, the devil's bath;\nand as in Saul, those evil spirits get in [6696]as it were, and take\npossession of us. Black choler is a shoeing-horn, a bait to allure\nthem, insomuch that many writers make melancholy an ordinary cause, and\na symptom of despair, for that such men are most apt, by reason of\ntheir ill-disposed temper, to distrust, fear, grief, mistake, and\namplify whatsoever they preposterously conceive, or falsely apprehend.\nConscientia scrupulosa nascitur ex vitio naturali, complexione\nmelancholica (saith Navarrus cap. 27. num. 282. tom. 2. cas. conscien.)\nThe body works upon the mind, by obfuscating the spirits and corrupted\ninstruments, which [6697]Perkins illustrates by simile of an artificer,\nthat hath a bad tool, his skill is good, ability correspondent, by\nreason of ill tools his work must needs be lame and imperfect. But\nmelancholy and despair, though often, do not always concur; there is\nmuch difference: melancholy fears without a cause, this upon great\noccasion; melancholy is caused by fear and grief, but this torment\nprocures them and all extremity of bitterness; much melancholy is\nwithout affliction of conscience, as [6698]Bright and Perkins\nillustrate by four reasons; and yet melancholy alone may be sometimes a\nsufficient cause of this terror of conscience. [6699]Felix Plater so\nfound it in his observations, e melancholicis alii damnatos se putant,\nDeo curae, non sunt, nec praedestinati, &c. They think they are not\npredestinate, God hath forsaken them; and yet otherwise very zealous\nand religious; and 'tis common to be seen, melancholy for fear of God's\njudgment and hell-fire, drives men to desperation; fear and sorrow, if\nthey be immoderate, end often with it. Intolerable pain and anguish,\nlong sickness, captivity, misery, loss of goods, loss of friends, and\nthose lesser griefs, do sometimes effect it, or such dismal accidents.\nSi non statim relevantur, [6700]Mercennus, dubitant an sit Deus, if\nthey be not eased forthwith, they doubt whether there be any God, they\nrave, curse, and are desperately mad because good men are oppressed,\nwicked men flourish, they have not as they think to their desert, and\nthrough impatience of calamities are so misaffected. Democritus put out\nhis eyes, ne malorum civium prosperos videret successus, because he\ncould not abide to see wicked men prosper, and was therefore ready to\nmake away himself, as [6701]Agellius writes of him. Felix Plater hath a\nmemorable example in this kind, of a painter's wife in Basil, that was\nmelancholy for her son's death, and for melancholy became desperate;\nshe thought God would not pardon her sins, [6702]and for four months\nstill raved, that she was in hell-fire, already damned. When the humour\nis stirred up, every small object aggravates and incenseth it, as the\nparties are addicted. [6703]The same author hath an example of a\nmerchant man, that for the loss of a little wheat, which he had over\nlong kept, was troubled in conscience, for that he had not sold it\nsooner, or given it to the poor, yet a good scholar and a great divine;\nno persuasion would serve to the contrary, but that for this fact he\nwas damned: in other matters Very judicious and discreet. Solitariness,\nmuch fasting, divine meditation, and contemplations of God's judgments,\nmost part accompany this melancholy, and are main causes, as\n[6704]Navarrus holds; to converse with such kinds of persons so\ntroubled, is sufficient occasion of trouble to some men. Nonnulli ob\nlongas inedias, studia et meditationes coelestes, de rebus sacris et\nreligione semper agitant, &c. Many, (saith P. Forestus) through long\nfasting, serious meditations of heavenly things, fall into such fits;\nand as Lemnius adds, lib. 4. cap. 21, [6705]If they be solitary given,\nsuperstitious, precise, or very devout: seldom shall you find a\nmerchant, a soldier, an innkeeper, a bawd, a host, a usurer, so\ntroubled in mind, they have cheverel consciences that will stretch,\nthey are seldom moved in this kind or molested: young men and middle\nage are more wild and less apprehensive; but old folks, most part, such\nas are timorous and religiously given. Pet. Forestus observat. lib. 10.\ncap. 12. de morbis cerebri, hath a fearful example of a minister, that\nthrough precise fasting in Lent, and overmuch meditation, contracted\nthis mischief, and in the end became desperate, thought he saw devils\nin his chamber, and that he could not be saved; he smelled nothing, as\nhe said, but fire and brimstone, was already in hell, and would ask\nthem, still, if they did not [6706]smell as much. I told him he was\nmelancholy, but he laughed me to scorn, and replied that he saw devils,\ntalked with them in good earnest, Would spit in my face, and ask me if\n1 did not smell brimstone, but at last he was by him cured. Such\nanother story I find in Plater observat. lib. 1. A poor fellow had done\nsome foul offence, and for fourteen days would eat no meat, in the end\nbecame desperate, the divines about him could not ease him, [6707]but\nso he died. Continual meditation of God's judgments troubles many,\nMulti ob timorem futuri judicii, saith Guatinerius cap. 5. tract. 15.\net suspicionem desperabundi sunt. David himself complains that God's\njudgments terrified his soul, Psalm cxix. part. 16. vers. 8. My flesh\ntrembleth for fear of thee, and I am afraid of thy judgments. Quoties\ndiem illum cogito (saith [6708]Hierome) toto corpore contremisco, I\ntremble as often as I think of it. The terrible meditation of hell-fire\nand eternal punishment much torments a sinful silly soul. What's a\nthousand years to eternity? Ubi moeror, ubi fletus, ubi dolor\nsempiternus. Mors sine morte, finis sine fine; a finger burnt by chance\nwe may not endure, the pain is so grievous, we may not abide an hour, a\nnight is intolerable; and what shall this unspeakable fire then be that\nburns for ever, innumerable infinite millions of years, in omne aevum\nin aeternum. O eternity!\n\n[6709]Aeternitas est illa vox,\nVox illa fulminatrix,\n\nTonitruis minacior,\nFragoribusque coeli,\n\nAeternitas est illa vox,\n\u2014meta carens et orta, &c.\n\nTormenta nulla territant,\nQuae finiuntur annis;\n\nAeternitas, aeternitas\nVersat coquilque pectus.\n\nAuget haec poenas indies,\nCentuplicatque flammas, &c.\n\nThis meditation terrifies these poor distressed souls, especially if\ntheir bodies be predisposed by melancholy, they religiously given, and\nhave tender consciences, every small object affrights them, the very\ninconsiderate reading of Scripture itself, and misinterpretation of\nsome places of it; as, Many are called, few are chosen. Not every one\nthat saith Lord. Fear not little flock. He that stands, let him take\nheed lest he fall. Work out your salvation with fear and trembling,\nThat night two shall be in a bed, one received, the other left. Strait\nis the way that leads to heaven, and few there are that enter therein.\nThe parable of the seed and of the sower, some fell on barren ground,\nsome was choked. Whom he hath predestinated he hath chosen. He will\nhave mercy on whom he will have mercy. Non est volentis nec currentis,\nsed miserentis Dei. These and the like places terrify the souls of\nmany; election, predestination, reprobation, preposterously conceived,\noffend divers, with a deal of foolish presumption, curiosity, needless\nspeculation, contemplation, solicitude, wherein they trouble and puzzle\nthemselves about those questions of grace, free will, perseverance,\nGod's secrets; they will know more than is revealed of God in his word,\nhuman capacity, or ignorance can apprehend, and too importunate inquiry\nafter that which is revealed; mysteries, ceremonies, observation of\nSabbaths, laws, duties, &c., with many such which the casuists discuss,\nand schoolmen broach, which divers mistake, misconstrue, misapply to\nthemselves, to their own undoing, and so fall into this gulf. They\ndoubt of their election, how they shall know, it, by what signs. And so\nfar forth, saith Luther, with such nice points, torture and crucify\nthemselves, that they are almost mad, and all they get by it is this,\nthey lay open a gap to the devil by desperation to carry them to hell;\nbut the greatest harm of all proceeds from those thundering ministers,\na most frequent cause they are of this malady: [6710]and do more harm\nin the church (saith Erasmus) than they that flatter; great danger on\nboth sides, the one lulls them asleep in carnal security, the other\ndrives them to despair. Whereas, [6711]St. Bernard well adviseth, We\nshould not meddle with the one without the other, nor speak of judgment\nwithout mercy; the one alone brings desperation, the other security.\nBut these men are wholly for judgment; of a rigid disposition\nthemselves, there is no mercy with them, no salvation, no balsam for\ntheir diseased souls, they can speak of nothing but reprobation,\nhell-fire, and damnation; as they did Luke xi. 46. lade men with\nburdens grievous to be borne, which they themselves touch not with a\nfinger. 'Tis familiar with our papists to terrify men's souls with\npurgatory, tales, visions, apparitions, to daunt even the most generous\nspirits, to [6712]require charity, as Brentius observes, of others,\nbounty, meekness, love, patience, when they themselves breathe nought\nbut lust, envy, covetousness. They teach others to fast, give alms, do\npenance, and crucify their mind with superstitious observations, bread\nand water, hair clothes, whips, and the like, when they themselves have\nall the dainties the world can afford, lie on a down-bed with a\ncourtesan in their arms: Heu quantum patimur pro Christo, as [6713]he\nsaid, what a cruel tyranny is this, so to insult over and terrify men's\nsouls! Our indiscreet pastors many of them come not far behind, whilst\nin their ordinary sermons they speak so much of election,\npredestination, reprobation, ab aeterno, subtraction of grace,\npreterition, voluntary permission, &c., by what signs and tokens they\nshall discern and try themselves, whether they be God's true children\nelect, an sint reprobi, praedestinati, &c., with such scrupulous\npoints, they still aggravate sin, thunder out God's judgments without\nrespect, intempestively rail at and pronounce them damned in all\nauditories, for giving so much to sports and honest recreations, making\nevery small fault and thing indifferent an irremissible offence, they\nso rent, tear and wound men's consciences, that they are almost mad,\nand at their wits' end.\nThese bitter potions (saith [6714]Erasmus) are still in their mouths,\nnothing but gall and horror, and a mad noise, they make all their\nauditors desperate: many are wounded by this means, and they commonly\nthat are most devout and precise, have been formerly presumptuous, and\ncertain of their salvation; they that have tender consciences, that\nfollow sermons, frequent lectures, that have indeed least cause, they\nare most apt to mistake, and fall into these miseries. I have heard\nsome complain of Parson's Resolution, and other books of like nature\n(good otherwise), they are too tragical, too much dejecting men,\naggravating offences: great care and choice, much discretion is\nrequired in this kind.\nThe last and greatest cause of this malady, is our own conscience,\nsense of our sins, and God's anger justly deserved, a guilty conscience\nfor some foul offence formerly committed,\u2014[6715]O miser Oreste, quid\nmorbi te perdit? Or: Conscientia, Sum enim mihi conscius de malis\nperpetratis.[6716] A good conscience is a continual feast, but a galled\nconscience is as great a torment as can possibly happen, a still baking\noven, (so Pierius in his Hieroglyph, compares it) another hell. Our\nconscience, which is a great ledger book, wherein are written all our\noffences, a register to lay them up, (which those [6717]Egyptians in\ntheir hieroglyphics expressed by a mill, as well for the continuance,\nas for the torture of it) grinds our souls with the remembrance of some\nprecedent sins, makes us reflect upon, accuse and condemn our own\nselves. [6718]Sin lies at door, &c. I know there be many other causes\nassigned by Zanchius, [6719]Musculus, and the rest; as incredulity,\ninfidelity, presumption, ignorance, blindness, ingratitude, discontent,\nthose five grand miseries in Aristotle, ignominy, need, sickness,\nenmity, death, &c.; but this of conscience is the greatest,\n[6720]Instar ulceris corpus jugiter percellens: The scrupulous\nconscience (as [6721]Peter Forestus calls it) which tortures so many,\nthat either out of a deep apprehension of their unworthiness, and\nconsideration of their own dissolute life, accuse themselves and\naggravate every small offence, when there is no such cause, misdoubting\nin the meantime God's mercies, they fall into these inconveniences. The\npoet calls them [6722]furies dire, but it is the conscience alone which\nis a thousand witnesses to accuse us, [6723] Nocte dieque suum gestant\nin pectore testem. A continual tester to give in evidence, to empanel a\njury to examine us, to cry guilty, a persecutor with hue and cry to\nfollow, an apparitor to summon us, a bailiff to carry us, a serjeant to\narrest, an attorney to plead against us, a gaoler to torment, a judge\nto condemn, still accusing, denouncing, torturing and molesting. And as\nthe statue of Juno in that holy city near Euphrates in [6724]Assyria\nwill look still towards you, sit where you will in her temple, she\nstares full upon you, if you go by, she follows with her eye, in all\nsites, places, conventicles, actions, our conscience will be still\nready to accuse us. After many pleasant days, and fortunate adventures,\nmerry tides, this conscience at last doth arrest us. Well he may escape\ntemporal punishment, [6725]bribe a corrupt judge, and avoid the censure\nof law, and flourish for a time; for [6726]who ever saw (saith\nChrysostom) a covetous man troubled in mind when he is telling of his\nmoney, an adulterer mourn with his mistress in his arms? we are then\ndrunk with pleasure, and perceive nothing: yet as the prodigal son had\ndainty fare, sweet music at first, merry company, jovial entertainment,\nbut a cruel reckoning in the end, as bitter as wormwood, a fearful\nvisitation commonly follows. And the devil that then told thee that it\nwas a light sin, or no sin at all, now aggravates on the other side,\nand telleth thee, that it is a most irremissible offence, as he did by\nCain and Judas, to bring them to despair; every small circumstance\nbefore neglected and contemned, will now amplify itself, rise up in\njudgment, and accuse the dust of their shoes, dumb creatures, as to\nLucian's tyrant, lectus et candela, the bed and candle did bear\nwitness, to torment their souls for their sins past. Tragical examples\nin this kind are too familiar and common: Adrian, Galba, Nero, Otho,\nVitellius, Caracalla, were in such horror of conscience for their\noffences committed, murders, rapes, extortions, injuries, that they\nwere weary of their lives, and could get nobody to kill them.\n[6727]Kennetus, King of Scotland, when he had murdered his nephew\nMalcom, King Duffe's son, Prince of Cumberland, and with counterfeit\ntears and protestations dissembled the matter a long time, [6728]at\nlast his conscience accused him, his unquiet soul could not rest day or\nnight, he was terrified with fearful dreams, visions, and so miserably\ntormented all his life. It is strange to read what [6729]Cominaeus hath\nwritten of Louis XI. that French King; of Charles VIII.; of Alphonsus,\nKing of Naples; in the fury of his passion how he came into Sicily, and\nwhat pranks he played. Guicciardini, a man most unapt to believe lies,\nrelates how that Ferdinand his father's ghost who before had died for\ngrief, came and told him, that he could not resist the French King, he\nthought every man cried France, France; the reason of it (saith\nCominseus) was because he was a vile tyrant, a murderer, an oppressor\nof his subjects, he bought up all commodities, and sold them at his own\nprice, sold abbeys to Jews and Falkoners; both Ferdinand his father,\nand he himself never made conscience of any committed sin; and to\nconclude, saith he, it was impossible to do worse than they did. Why\nwas Pausanias the Spartan tyrant, Nero, Otho, Galba, so persecuted with\nspirits in every house they came, but for their murders which they had\ncommitted? [6730]Why doth the devil haunt many men's houses after their\ndeaths, appear to them living, and take possession of their\nhabitations, as it were, of their palaces, but because of their several\nvillainies? Why had Richard the Third such fearful dreams, saith\nPolydore, but for his frequent murders? Why was Herod so tortured in\nhis mind? because he had made away Mariamne his wife. Why was\nTheodoric, the King of the Goths, so suspicious, and so affrighted with\na fish head alone, but that he had murdered Symmachus, and Boethius his\nson-in-law, those worthy Romans? Caelius, lib. 27. cap. 22. See more in\nPlutarch, in his tract De his qui sero a Numine puniuntur, and in his\nbook De tranquillitate animi, &c. Yea, and sometimes GOD himself hath a\nhand in it, to show his power, humiliate, exercise, and to try their\nfaith, (divine temptation, Perkins calls it, Cas. cons. lib. 1. cap. 8.\nsect. 1.) to punish them for their sins. God the avenger, as\n[6731]David terms him, ultor a tergo Deus, his wrath is apprehended of\na guilty, soul, as by Saul and Judas, which the poets expressed by\nAdrastia, or Nemesis:\n[6732]Assequitur Nemesique virum vestigia servat,\nNe male quid facias.\u2014\u2014\u2014\n\nAnd she is, as [6733]Ammianus, lib. 14. describes her, the queen of\ncauses, and moderator of things, now she pulls down the proud, now she\nrears and encourageth those that are good; he gives instance in his\nEusebius; Nicephorus, lib. 10. cap. 35. eccles. hist. in Maximinus and\nJulian. Fearful examples of God's just judgment, wrath and vengeance,\nare to be found in all histories, of some that have been eaten to death\nwith rats and mice, as [6734]Popelius, the second King of Poland, ann.\n830, his wife and children; the like story is of Hatto, Archbishop of\nMentz, ann. 969, so devoured by these vermin, which howsoever Serrarius\nthe Jesuit Mogunt. rerum lib. 4. cap. 5. impugn by twenty-two\narguments, Tritemius, [6735]Munster, Magdeburgenses, and many others\nrelate for a truth. Such another example I find in Geraldus Cambrensis\nItin. Cam. lib. 2. cap. 2. and where not?\nAnd yet for all these terrors of conscience, affrighting punishments\nwhich are so frequent, or whatsoever else may cause or aggravate this\nfearful malady in other religions, I see no reason at all why a papist\nat any time should despair, or be troubled for his sins; for let him be\nnever so dissolute a caitiff so notorious a villain, so monstrous a\nsinner, out of that treasure of indulgences and merits of which the\npope is dispensator, he may have free pardon and plenary remission of\nall his sins. There be so many general pardons for ages to come, forty\nthousand years to come, so many jubilees, so frequent gaol-deliveries\nout of purgatory for all souls, now living, or after dissolution of the\nbody, so many particular masses daily said in several churches, so many\naltars consecrated to this purpose, that if a man have either money or\nfriends, or will take any pains to come to such an altar, hear a mass,\nsay so many paternosters, undergo such and such penance, he cannot do\namiss, it is impossible his mind should be troubled, or he have any\nscruple to molest him. Besides that Taxa Camerae Apostolicae, which was\nfirst published to get money in the days of Leo Decimus, that sharking\npope, and since divulged to the same ends, sets down such easy rates\nand dispensations for all offences, for perjury, murder, incest,\nadultery, &c., for so many grosses or dollars (able to invite any man\nto sin, and provoke him to offend, methinks, that otherwise would not)\nsuch comfortable remission, so gentle and parable a pardon, so ready at\nhand, with so small cost and suit obtained, that I cannot see how he\nthat hath any friends amongst them (as I say) or money in his purse, or\nwill at least to ease himself, can any way miscarry or be misaffected,\nhow he should be desperate, in danger of damnation, or troubled in\nmind. Their ghostly fathers can so readily apply remedies, so cunningly\nstring and unstring, wind and unwind their devotions, play upon their\nconsciences with plausible speeches and terrible threats, for their\nbest advantage settle and remove, erect with such facility and deject,\nlet in and out, that I cannot perceive how any man amongst them should\nmuch or often labour of this disease, or finally miscarry. The causes\nabove named must more frequently therefore take hold in others.\n\nSUBSECT. IV.\u2014_Symptoms of Despair, Fear, Sorrow, Suspicion, Anxiety,\nHorror of Conscience, Fearful Dreams and Visions_.\n\nAs shoemakers do when they bring home shoes, still cry leather is\ndearer and dearer, may I justly say of those melancholy symptoms: these\nof despair are most violent, tragical, and grievous, far beyond the\nrest, not to be expressed but negatively, as it is privation of all\nhappiness, not to be endured; for a wounded spirit who can bear it?\nProv. xviii. 19. What, therefore, [6736]Timanthes did in his picture of\nIphigenia, now ready to be sacrificed, when he had painted Chalcas\nmourning, Ulysses sad, but most sorrowful Menelaus; and showed all his\nart in expressing a variety of affections, he covered the maid's father\nAgamemnon's head with a veil, and left it to every spectator to\nconceive what he would himself; for that true passion and sorrow in\nsummo gradu, such as his was, could not by any art be deciphered. What\nhe did in his picture, I will do in describing the symptoms of despair;\nimagine what thou canst, fear, sorrow, furies, grief, pain, terror,\nanger, dismal, ghastly, tedious, irksome, &c. it is not sufficient, it\ncomes far short, no tongue can tell, no heart conceive it. 'Tis an\nepitome of hell, an extract, a quintessence, a compound, a mixture of\nall feral maladies, tyrannical tortures, plagues, and perplexities.\nThere is no sickness almost but physic provideth a remedy for it; to\nevery sore chirurgery will provide a slave; friendship helps poverty;\nhope of liberty easeth imprisonment; suit and favour revoke banishment;\nauthority and time wear away reproach: but what physic, what\nchirurgery, what wealth, favour, authority can relieve, bear out,\nassuage, or expel a troubled conscience? A quiet mind cureth all them,\nbut all they cannot comfort a distressed soul: who can put to silence\nthe voice of desperation? All that is single in other melancholy,\nHorribile, dirum, pestilens, atrox, ferum, concur in this, it is more\nthan melancholy in the highest degree; a burning fever of the soul; so\nmad, saith [6737]Jacchinus, by this misery; fear, sorrow, and despair,\nhe puts for ordinary symptoms of melancholy. They are in great pain and\nhorror of mind, distraction of soul, restless, full of continual fears,\ncares, torments, anxieties, they can neither eat, drink, nor sleep for\nthem, take no rest,\n[6738]Perpetua impietas, nec mensae tempore cessat,\nExagitat vesana quies, somnique furentes.\n\nNeither at bed, nor yet at board,\nWill any rest despair afford.\n\nFear takes away their content, and dries the blood, wasteth the marrow,\nalters their countenance, even in their greatest delights, singing,\ndancing, dalliance, they are still (saith [6739]Lemnius) tortured in\ntheir souls. It consumes them to nought, I am like a pelican in the\nwilderness (saith David of himself, temporally afflicted), an owl,\nbecause of thine indignation, Psalm cii. 8, 10, and Psalm lv. 4. My\nheart trembleth within me, and the terrors of death have come upon me;\nfear and trembling are come upon me, &c. at death's door, Psalm cvii.\n18. Their soul abhors all manner of meats. Their [6740]sleep is (if it\nbe any) unquiet, subject to fearful dreams and terrors. Peter in his\nbonds slept secure, for he knew God protected him; and Tully makes it\nan argument of Roscius Amerinus' innocency, that he killed not his\nfather, because he so securely slept. Those martyrs in the primitive\nchurch were most [6741]cheerful and merry in the midst of their\npersecutions; but it is far otherwise with these men, tossed in a sea,\nand that continually without rest or intermission, they can think of\nnought that is pleasant, [6742]their conscience will not let them be\nquiet, in perpetual fear, anxiety, if they be not yet apprehended, they\nare in doubt still they shall be ready to betray themselves, as Cain\ndid, he thinks every man will kill him; and roar for the grief of\nheart, Psalm xxxviii. 8, as David did; as Job did, xx. 3, 21, 22, &c.,\nWherefore is light given to him that is in misery, and life to them\nthat have heavy hearts? which long for death, and if it come not,\nsearch it more than treasures, and rejoice when they can find the\ngrave. They are generally weary of their lives, a trembling heart they\nhave, a sorrowful mind, and little or no rest. Terror ubique tremor,\ntimor undique et undique terror. Fears, terrors, and affrights in all\nplaces, at all times and seasons. Cibum et potum pertinaciter\naversantur multi, nodum in scirpo quaeritantes, et culpam imaginantes\nubi nulla est, as Wierus writes de Lamiis lib. 3. c. 7. they refuse\nmany of them meat and drink, cannot rest, aggravating still and\nsupposing grievous offences where there are none. God's heavy wrath is\nkindled in their souls, and notwithstanding their continual prayers and\nsupplications to Christ Jesus, they have no release or ease at all, but\na most intolerable torment, and insufferable anguish of conscience, and\nthat makes them, through impatience, to murmur against God many times,\nto rave, to blaspheme, turn atheists, and seek to offer violence to\nthemselves. Deut. xxviii. 65, 68. In the morning they wish for evening,\nand for morning in the evening, for the sight of their eyes which they\nsee, and fear of hearts. [6743]Marinus Mercennus, in his comment on\nGenesis, makes mention of a desperate friend of his, whom, amongst\nothers, he came to visit, and exhort to patience, that broke out into\nmost blasphemous atheistical speeches, too fearful to relate, when they\nwished him to trust in God, Quis est ille Deus (inquit) ut serviam\nilli, quid proderit si oraverim; si praesens est, cur non succurrit?\ncur non me carcere, inertia, squalore confectum liberat? quid ego feci?\n&c. absit a me hujusmodi Deus. Another of his acquaintance broke out\ninto like atheistical blasphemies, upon his wife's death raved, cursed,\nsaid and did he cared not what. And so for the most part it is with\nthem all, many of them, in their extremity, think they hear and see\nvisions, outcries, confer with devils, that they are tormented,\npossessed, and in hell-fire, already damned, quite forsaken of God,\nthey have no sense or feeling of mercy, or grace, hope of salvation,\ntheir sentence of condemnation is already past, and not to be revoked,\nthe devil will certainly have them. Never was any living creature in\nsuch torment before, in such a miserable estate, in such distress of\nmind, no hope, no faith, past cure, reprobate, continually tempted to\nmake away themselves. Something talks with them, they spit fire and\nbrimstone, they cannot but blaspheme, they cannot repent, believe or\nthink a good thought, so far carried; ut cogantur ad impia cogitandum\netiam contra voluntatem, said [6744]Felix Plater, ad blasphemiam erga\ndeum, ad multa horrenda perpetranda, ad manus violentas sibi\ninferendas, &c., and in their distracted fits and desperate humours, to\noffer violence to others, their familiar and dear friends sometimes, or\nto mere strangers, upon very small or no occasion; for he that cares\nnot for his own, is master of another man's life. They think evil\nagainst their wills; that which they abhor themselves, they must needs\nthink, do, and speak. He gives instance in a patient of his, that when\nhe would pray, had such evil thoughts still suggested to him, and\nwicked [6745]meditations. Another instance he hath of a woman that was\noften tempted to curse God, to blaspheme and kill herself. Sometimes\nthe devil (as they say) stands without and talks with them, sometimes\nhe is within them, as they think, and there speaks and talks as to such\nas are possessed: so Apollodorus, in Plutarch, thought his heart spake\nwithin him. There is a most memorable example of [6746]Francis Spira,\nan advocate of Padua, Ann. 1545, that being desperate, by no counsel of\nlearned men could be comforted: he felt (as he said) the pains of hell\nin his soul; in all other things he discoursed aright, but in this most\nmad. Frismelica, Bullovat, and some other excellent physicians, could\nneither make him eat, drink, or sleep, no persuasion could ease him.\nNever pleaded any man so well for himself, as this man did against\nhimself, and so he desperately died. Springer, a lawyer, hath written\nhis life. Cardinal Crescence died so likewise desperate at Verona,\nstill he thought a black dog followed him to his death-bed, no man\ncould drive the dog away, Sleiden. com. 23. cap. lib. 3. Whilst I was\nwriting this Treatise, saith Montaltus, cap. 2. de mel. [6747]A nun\ncame to me for help, well for all other matters, but troubled in\nconscience for five years last past; she is almost mad, and not able to\nresist, thinks she hath offended God, and is certainly damned. Felix\nPlater hath store of instances of such as thought themselves damned,\n[6748] forsaken of God, &c. One amongst the rest, that durst not go to\nchurch, or come near the Rhine, for fear to make away himself, because\nthen he was most especially tempted. These and such like symptoms are\nintended and remitted, as the malady itself is more or less; some will\nhear good counsel, some will not; some desire help, some reject all,\nand will not be eased.\n\nSUBSECT. V.\u2014_Prognostics of Despair, Atheism, Blasphemy, violent death,\n&c._\n\nMost part these kind of persons make [6749]away themselves, some are\nmad, blaspheme, curse, deny God, but most offer violence to their own\npersons, and sometimes to others. A wounded spirit who can bear? Prov.\nxviii. 14. As Cain, Saul, Achitophel, Judas, blasphemed and died. Bede\nsaith, Pilate died desperate eight years after Christ. [6750]Felix\nPlater hath collected many examples. [6751]A merchant's wife that was\nlong troubled with such temptations, in the night rose from her bed,\nand out of the window broke her neck into the street: another drowned\nhimself desperate as he was in the Rhine: some cut their throats, many\nhang themselves. But this needs no illustration. It is controverted by\nsome, whether a man so offering violence to himself, dying desperate,\nmay be saved, ay or no? If they die so obstinately and suddenly, that\nthey cannot so much as wish for mercy, the worst is to be suspected,\nbecause they die impenitent. [6752]If their death had been a little\nmore lingering, wherein they might have some leisure in their hearts to\ncry for mercy, charity may judge the best; divers have been recovered\nout of the very act of hanging and drowning themselves, and so brought\nad sanam mentem, they have been very penitent, much abhorred their\nformer act, confessed that they have repented in an instant, and cried\nfor mercy in their hearts. If a man put desperate hands upon himself,\nby occasion of madness or melancholy, if he have given testimony before\nof his regeneration, in regard he doth this not so much out of his\nwill, as ex vi morbi, we must make the best construction of it, as\n[6753]Turks do, that think all fools and madmen go directly to heaven.\n\nSUBSECT. VI.\u2014_Cure of Despair by Physic, Good Counsel, Comforts, &c._\n\nExperience teacheth us, that though many die obstinate and wilful in\nthis malady, yet multitudes again are able to resist and overcome, seek\nfor help and find comfort, are taken e faucibus Erebi, from the chops\nof hell, and out of the devil's paws, though they have by\n[6754]obligation, given themselves to him. Some out of their own\nstrength, and God's assistance, Though He kill me, (saith Job,) yet\nwill I trust in Him, out of good counsel, advice and physic.\n[6755]Bellovacus cured a monk by altering his habit, and course of\nlife: Plater many by physic alone. But for the most part they must\nconcur; and they take a wrong course that think to overcome this feral\npassion by sole physic; and they are as much out, that think to work\nthis effect by good service alone, though both be forcible in\nthemselves, yet vis unita fortior, they must go hand in hand to this\ndisease:\u2014alterius sic altera poscit opem. For physic the like course is\nto be taken with this as in other melancholy: diet, air, exercise, all\nthose passions and perturbations of the mind, &c. are to be rectified\nby the same means. They must not be left solitary, or to themselves,\nnever idle, never out of company. Counsel, good comfort is to be\napplied, as they shall see the parties inclined, or to the causes,\nwhether it be loss, fear, be grief, discontent, or some such feral\naccident, a guilty conscience, or otherwise by frequent meditation, too\ngrievous an apprehension, and consideration of his former life; by\nhearing, reading of Scriptures, good divines, good advice and\nconference, applying God's word to their distressed souls, it must be\ncorrected and counterpoised. Many excellent exhortations, phraenetical\ndiscourses, are extant to this purpose, for such as are any way\ntroubled in mind: Perkins, Greenham, Hayward, Bright, Abernethy,\nBolton, Culmannus, Helmingius, Caelius Secundus, Nicholas Laurentius,\nare copious on this subject: Azorius, Navarrus, Sayrus, &c., and such\nas have written cases of conscience amongst our pontifical writers. But\nbecause these men's works are not to all parties at hand, so parable at\nall times, I will for the benefit and ease of such as are afflicted, at\nthe request of some [6756]friends, recollect out of their voluminous\ntreatises, some few such comfortable speeches, exhortations, arguments,\nadvice, tending to this subject, and out of God's word, knowing, as\nCulmannus saith upon the like occasion, [6757]how unavailable and vain\nmen's councils are to comfort an afflicted conscience, except God's\nword concur and be annexed, from which comes life, ease, repentance,\n&c. Presupposing first that which Beza, Greenham, Perkins, Bolton, give\nin charge, the parties to whom counsel is given be sufficiently\nprepared, humbled for their sins, fit for comfort, confessed, tried how\nthey are more or less afflicted, how they stand affected, or capable of\ngood advice, before any remedies be applied: to such therefore as are\nso thoroughly searched and examined, I address this following\ndiscourse.\nTwo main antidotes, [6758]Hemmingius observes, opposite to despair,\ngood hope out of God's word, to be embraced; perverse security and\npresumption from the devil's treachery, to be rejected; Illa solus\nanimae, haec pestis; one saves, the other kills, occidit animam, saith\nAustin, and doth as much harm as despair itself, [6759]Navarrus the\ncasuist reckons up ten special cures out of Anton. 1. part. Tit. 3.\ncap. 10. 1. God. 2. Physic. 3. [6760]Avoiding such objects as have\ncaused it. 4. Submission of himself to other men's judgments. 5. Answer\nof all objections, &c. All which Cajetan, Gerson, lib. de vit. spirit.\nSayrus, lib. 1. cons. cap. 14. repeat and approve out of Emanuel\nRoderiques, cap. 51 et 52. Greenham prescribes six special rules,\nCulmannus seven. First, to acknowledge all help come from God. 2. That\nthe cause of their present misery is sin. 3. To repent and be heartily\nsorry for their sins. 4. To pray earnestly to God they may be eased. 5.\nTo expect and implore the prayers of the church, and good men's advice.\n6. Physic. 7. To commend themselves to God, and rely upon His mercy:\nothers, otherwise, but all to this effect. But forasmuch as most men in\nthis malady are spiritually sick, void of reason almost, overborne by\ntheir miseries, and too deep an apprehension of their sins, they cannot\napply themselves to good counsel, pray, believe, repent, we must, as\nmuch as in us lies, occur and help their peculiar infirmities,\naccording to their several causes and symptoms, as we shall find them\ndistressed and complain.\nThe main matter which terrifies and torments most that are troubled in\nmind, is the enormity of their offences, the intolerable burthen of\ntheir sins, God's heavy wrath and displeasure so deeply apprehended,\nthat they account themselves reprobates, quite forsaken of God, already\ndamned, past all hope of grace, incapable of mercy, diaboli mancipia,\nslaves of sin, and their offences so great they cannot be forgiven. But\nthese men must know there is no sin so heinous which is not pardonable\nin itself, no crime so great but by God's mercy it may be forgiven.\nWhere sin aboundeth, grace aboundeth much more, Rom. v. 20. And what\nthe Lord said unto Paul in his extremity, 2 Cor. xi. 9. My grace is\nsufficient for thee, for my power is made perfect through weakness:\nconcerns every man in like case. His promises are made indefinite to\nall believers, generally spoken to all touching remission of sins that\nare truly penitent, grieved for their offences, and desire to be\nreconciled, Matt. ix. 12, 13, I came not to call the righteous but\nsinners to repentance, that is, such as are truly touched in conscience\nfor their sins. Again, Matt. xi. 28, Come unto me all ye that are heavy\nladen, and I will ease you. Ezek. xviii. 27, At what time soever a\nsinner shall repent him of his sins from the bottom of his heart, I\nwill blot out all his wickedness out of my remembrance saith the Lord.\nIsaiah xliii. 25, I, even I, am He that put away thine iniquity for\nmine own sake, and will not remember thy sins. As a father (saith David\nPsal. ciii. 13) hath compassion on his children, so hath the Lord\ncompassion on them that fear him. And will receive them again as the\nprodigal son was entertained, Luke xv., if they shall so come with\ntears in their eyes, and a penitent heart. Peccator agnoscat, Deus\nignoscit. The Lord is full of compassion and mercy, slow to anger, of\ngreat kindness, Psal. ciii. 8. He will not always chide, neither keep\nHis anger for ever, 9. As high as the heaven is above the earth, so\ngreat is His mercy towards them that fear Him, 11. As far as the East\nis from the West, so far hath He removed our sins from us, 12. Though\nCain cry out in the anguish of his soul, my punishment is greater than\nI can bear, 'tis not so; thou liest, Cain (saith Austin), God's mercy\nis greater than thy sins. His mercy is above all His works, Psal. cxlv.\n9, able to satisfy for all men's sins, antilutron, 1 Tim. ii. 6. His\nmercy is a panacea, a balsam for an afflicted soul, a sovereign\nmedicine, an alexipharmacum for all sins, a charm for the devil; his\nmercy was great to Solomon, to Manasseh, to Peter, great to all\noffenders, and whosoever thou art, it may be so to thee. For why should\nGod bid us pray (as Austin infers) Deliver us from all evil, nisi ipse\nmisericors perseveraret, if He did not intend to help us? He therefore\nthat [6761]doubts of the remission of his sins, denies God's mercy, and\ndoth Him injury, saith Austin. Yea, but thou repliest, I am a notorious\nsinner, mine offences are not so great as infinite. Hear Fulgentius,\n[6762]God's invincible goodness cannot be overcome by sin, His infinite\nmercy cannot be terminated by any: the multitude of His mercy is\nequivalent to His magnitude. Hear [6763]Chrysostom, Thy malice may be\nmeasured, but God's mercy cannot be defined; thy malice is\ncircumscribed, His mercies infinite. As a drop of water is to the sea,\nso are thy misdeeds to His mercy: nay, there is no such proportion to\nbe given; for the sea, though great, yet may be measured, but God's\nmercy cannot be circumscribed. Whatsoever thy sins be then in quantity\nor quality, multitude or magnitude, fear them not, distrust not. I\nspeak not this, saith [6764]Chrysostom, to make thee secure and\nnegligent, but to cheer thee up. Yea but, thou urgest again, I have\nlittle comfort of this which is said, it concerns me not: Inanis\npoenitentia quam sequens culpa coinquinat, 'tis to no purpose for me to\nrepent, and to do worse than ever I did before, to persevere in sin,\nand to return to my lusts as a dog to his vomit, or a swine to the\nmire: [6765]to what end is it to ask forgiveness of my sins, and yet\ndaily to sin again and again, to do evil out of a habit? I daily and\nhourly offend in thought, word, and deed, in a relapse by mine own\nweakness and wilfulness: my bonus genius, my good protecting angel is\ngone, I am fallen from that I was or would be, worse and worse, my\nlatter end is worse than my beginning: Si quotidiae peccas, quotidie,\nsaith Chrysostom, poenitentiam age, if thou daily offend, daily repent:\n[6766]if twice, thrice, a hundred, a hundred thousand times, twice,\nthrice, a hundred thousand times repent. As they do by an old house\nthat is out of repair, still mend some part or other; so do by thy\nsoul, still reform some vice, repair it by repentance, call to Him for\ngrace, and thou shalt have it; For we are freely justified by His\ngrace, Rom. iii. 24. If thine enemy repent, as our Saviour enjoined\nPeter, forgive him seventy-seven times; and why shouldst thou think God\nwill not forgive thee? Why should the enormity of thy sins trouble\nthee? God can do it, he will do it. My conscience (saith [6767]Anselm)\ndictates to me that I deserve damnation, my repentance will not suffice\nfor satisfaction: but thy mercy, O Lord, quite overcometh all my\ntransgressions. The gods once (as the poets feign) with a gold chain\nwould pull Jupiter out of heaven, but all they together could not stir\nhim, and yet he could draw and turn them as he would himself; maugre\nall the force and fury of these infernal fiends, and crying sins, His\ngrace is sufficient. Confer the debt and the payment; Christ and Adam;\nsin, and the cure of it; the disease and the medicine; confer the sick\nman to his physician, and thou shalt soon perceive that his power is\ninfinitely beyond it. God is better able, as [6768]Bernard informeth\nus, to help, than sin to do us hurt; Christ is better able to save,\nthan the devil to destroy. [6769]If he be a skilful Physician, as\nFulgentius adds, he can cure all diseases; if merciful, he will. Non\nest perfecta bonitas a qua non omnis malitia vincitur, His goodness is\nnot absolute and perfect, if it be not able to overcome all malice.\nSubmit thyself unto Him, as St. Austin adviseth, [6770]He knoweth best\nwhat he doth; and be not so much pleased when he sustains thee, as\npatient when he corrects thee; he is omnipotent, and can cure all\ndiseases when he sees his own time. He looks down from heaven upon\nearth, that he may hear the mourning of prisoners, and deliver the\nchildren of death, Psal. cii. 19. 20. And though our sins be as red as\nscarlet, He can make them as white as snow, Isai. i. 18. Doubt not of\nthis, or ask how it shall be done: He is all-sufficient that promiseth;\nqui fecit mundum de immundo, saith Chrysostom, he that made a fair\nworld of nought, can do this and much more for his part: do thou only\nbelieve, trust in him, rely on him, be penitent and heartily sorry for\nthy sins. Repentance is a sovereign remedy for all sins, a spiritual\nwing to rear us, a charm for our miseries, a protecting amulet to expel\nsin's venom, an attractive loadstone to draw God's mercy and graces\nunto us. [6771]Peccatum vulnus, poenitentia medicinam: sin made the\nbreach, repentance must help it; howsoever thine offence came, by\nerror, sloth, obstinacy, ignorance, exitur per poenitentiam, this is\nthe sole means to be relieved. [6772]Hence comes our hope of safety, by\nthis alone sinners are saved, God is provoked to mercy. This unlooseth\nall that is bound, enlighteneth darkness, mends that is broken, puts\nlife to that which was desperately dying: makes no respect of offences,\nor of persons. [6773]This doth not repel a fornicator, reject a\ndrunkard, resist a proud fellow, turn away an idolater, but entertains\nall, communicates itself to all. Who persecuted the church more than\nPaul, offended more than Peter? and yet by repentance (saith\nCurysologus) they got both Magisterium et ministerium sanctitatis, the\nMagistery of holiness. The prodigal son went far, but by repentance he\ncame home at last. [6774]This alone will turn a wolf into a sheep, make\na publican a preacher, turn a thorn into an olive, make a debauched\nfellow religious, a blasphemer sing halleluja, make Alexander the\ncoppersmith truly devout, make a devil a saint. [6775]And him that\npolluted his mouth with calumnies, lying, swearing, and filthy tunes\nand tones, to purge his throat with divine Psalms. Repentance will\neffect prodigious cures, make a stupend metamorphosis. A hawk came into\nthe ark, and went out again a hawk; a lion came in, went out a lion; a\nbear, a bear; a wolf, a wolf; but if a hawk came into this sacred\ntemple of repentance, he will go forth a dove (saith [6776]Chrysostom),\na wolf go out a sheep, a lion a lamb. [6777]This gives sight to the\nblind, legs to the lame, cures all diseases, confers grace, expels\nvice, inserts virtue, comforts and fortifies the soul. Shall I say, let\nthy sin be what it will, do but repent, it is sufficient. [6778]Quem\npoenitet peccasse pene est innocens. 'Tis true indeed and\nall-sufficient this, they do confess, if they could repent; but they\nare obdurate, they have cauterised consciences, they are in a reprobate\nsense, they cannot think a good thought, they cannot hope for grace,\npray, believe, repent, or be sorry for their sins, they find no grief\nfor sin in themselves, but rather a delight, no groaning of spirit, but\nare carried headlong to their own destruction, heaping wrath to\nthemselves against the day of wrath, Rom. ii. 5. 'Tis a grievous case\nthis I do yield, and yet not to be despaired; God of his bounty and\nmercy calls all to repentance, Rom. ii. 4, thou mayst be called at\nlength, restored, taken to His grace, as the thief upon the cross, at\nthe last hour, as Mary Magdalene and many other sinners have been, that\nwere buried in sin. God (saith [6779]Fulgentius) is delighted in the\nconversion of a sinner, he sets no time; prolixitas temporis Deo non\npraejudicat, aut gravitas peccati, deferring of time or grievousness of\nsin, do not prejudicate his grace, things past and to come are all one\nto Him, as present: 'tis never too late to repent. [6780]This heaven of\nrepentance is still open for all distressed souls; and howsoever as yet\nno signs appear, thou mayst repent in good time. Hear a comfortable\nspeech of St. Austin, [6781]Whatsoever thou shall do, how great a\nsinner soever, thou art yet living; if God would not help thee, he\nwould surely take thee away; but in sparing thy life, he gives thee\nleisure, and invites thee to repentance. Howsoever as yet, I say, thou\nperceivest no fruit, no feeling, findest no likelihood of it in\nthyself, patiently abide the Lord's good leisure, despair not, or think\nthou art a reprobate; He came to call sinners to repentance, Luke v.\n32, of which number thou art one; He came to call thee, and in his time\nwill surely call thee. And although as yet thou hast no inclination to\npray, to repent, thy faith be cold and dead, and thou wholly averse\nfrom all Divine functions, yet it may revive, as trees are dead in\nwinter, but flourish in the spring! these virtues may lie hid in thee\nfor the present, yet hereafter show themselves, and peradventure\nalready bud, howsoever thou dost not perceive. 'Tis Satan's policy to\nplead against, suppress and aggravate, to conceal those sparks of faith\nin thee. Thou dost not believe, thou sayest, yet thou wouldst believe\nif thou couldst, 'tis thy desire to believe; then pray, [6782]Lord help\nmine unbelief: and hereafter thou shall certainly believe:\n[6783]Dabitur sitienti, it shall be given to him that thirsteth. Thou\ncanst not yet repent, hereafter thou shall; a black cloud of sin as yet\nobnubilates thy soul, terrifies thy conscience, but this cloud may\nconceive a rainbow at the last, and be quite dissipated by repentance.\nBe of good cheer; a child is rational in power, not in act; and so art\nthou penitent in affection, though not yet in action. 'Tis thy desire\nto please God, to be heartily sorry; comfort thyself, no time is\noverpast, 'tis never too late. A desire to repent is repentance itself,\nthough not in nature, yet in God's acceptance; a willing mind is\nsufficient. Blessed are they that hunger and thirst after\nrighteousness, Matt. v. 6. He that is destitute of God's grace, and\nwisheth for it, shall have it. The Lord (saith David, Psal. x. 17) will\nhear the desire of the poor, that is, such as are in distress of body\nand mind. 'Tis true thou canst not as yet grieve for thy sin, thou hast\nno feeling of faith, I yield; yet canst thou grieve thou dost not\ngrieve? It troubles thee, I am sure, thine heart should be so\nimpenitent and hard, thou wouldst have it otherwise; 'tis thy desire to\ngrieve, to repent, and to believe. Thou lovest God's children and\nsaints in the meantime, hatest them not, persecutest them not, but\nrather wishest thyself a true professor, to be as they are, as thou\nthyself hast been heretofore; which is an evident token thou art in no\nsuch desperate case. 'Tis a good sign of thy conversion, thy sins are\npardonable, thou art, or shalt surely be reconciled. The Lord is near\nthem that are of a contrite heart, Luke iv. 18. [6784]A true desire of\nmercy in the want of mercy, is mercy itself; a desire of grace in the\nwant of grace, is grace itself; a constant and earnest desire to\nbelieve, repent, and to be reconciled to God, if it be in a touched\nheart, is an acceptation of God, a reconciliation, faith and repentance\nitself. For it is not thy faith and repentance, as [6785]Chrysostom\ntruly teacheth, that is available, but God's mercy that is annexed to\nit, He accepts the will for the deed: so that I conclude, to feel in\nourselves the want of grace, and to be grieved for it, is grace itself.\nI am troubled with fear my sins are not forgiven, Careless objects: but\nBradford answers they are; For God hath given thee a penitent and\nbelieving heart, that is, a heart which desireth to repent and believe;\nfor such an one is taken of him (he accepting the will for the deed)\nfor a truly penitent and believing heart.\nAll this is true thou repliest, but yet it concerns not thee, 'tis\nverified in ordinary offenders, in common sins, but thine are of a\nhigher strain, even against the Holy Ghost himself, irremissible sins,\nsins of the first magnitude, written with a pen of iron, engraven with\na point of a diamond. Thou art worse than a pagan, infidel, Jew, or\nTurk, for thou art an apostate and more, thou hast voluntarily\nblasphemed, renounced God and all religion, thou art worse than Judas\nhimself, or they that crucified Christ: for they did offend out of\nignorance, but thou hast thought in thine heart there is no God. Thou\nhast given thy soul to the devil, as witches and conjurors do,\nexplicite and implicite, by compact, band and obligation (a desperate,\na fearful case) to satisfy thy lust, or to be revenged of thine\nenemies, thou didst never pray, come to church, hear, read, or do any\ndivine duties with any devotion, but for formality and fashion's sake,\nwith a kind of reluctance, 'twas troublesome and painful to thee to\nperform any such thing, praeter voluntatem, against thy will. Thou\nnever mad'st any conscience of lying, swearing, bearing false witness,\nmurder, adultery, bribery, oppression, theft, drunkenness, idolatry,\nbut hast ever done all duties for fear of punishment, as they were most\nadvantageous, and to thine own ends, and committed all such notorious\nsins, with an extraordinary delight, hating that thou shouldst love,\nand loving that thou shouldst hate. Instead of faith, fear and love of\nGod, repentance, &c., blasphemous thoughts have been ever harboured in\nhis mind, even against God himself, the blessed Trinity; the\n[6786]Scripture false, rude, harsh, immethodical: heaven, hell,\nresurrection, mere toys and fables, [6787]incredible, impossible,\nabsurd, vain, ill contrived; religion, policy, and human invention, to\nkeep men in obedience, or for profit, invented by priests and lawgivers\nto that purpose. If there be any such supreme power, he takes no notice\nof our doings, hears not our prayers, regardeth them not, will not,\ncannot help, or else he is partial, an excepter of persons, author of\nsin, a cruel, a destructive God, to create our souls, and destinate\nthem to eternal damnation, to make us worse than our dogs and horses,\nwhy doth he not govern things better, protect good men, root out wicked\nlivers? why do they prosper and flourish? as she raved in the\n[6788]tragedy\u2014pellices caelum tenent, there they shine, Suasque Perseus\naureas stellas habet, where is his providence? how appears it?\n[6789]Marmoreo Licinus tumulo jacet, at Cato parvo,\nPomponius nullo, quis putet esse Deos.\n\nWhy doth he suffer Turks to overcome Christians, the enemy to triumph\nover his church, paganism to domineer in all places as it doth,\nheresies to multiply, such enormities to be committed, and so many such\nbloody wars, murders, massacres, plagues, feral diseases! why doth he\nnot make us all good, able, sound? why makes he [6790]venomous\ncreatures, rocks, sands, deserts, this earth itself the muck-hill of\nthe world, a prison, a house of correction? [6791]Mentimur regnare\nJovem, &c., with many such horrible and execrable conceits, not fit to\nbe uttered; Terribilia de fide, horribilia de Divinitate. They cannot\nsome of them but think evil, they are compelled volentes nolentes, to\nblaspheme, especially when they come to church and pray, read, &c.,\nsuch foul and prodigious suggestions come into their hearts.\nThese are abominable, unspeakable offences, and most opposite to God,\ntentationes foedae, et impiae, yet in this case, he or they that shall\nbe tempted and so affected, must know, that no man living is free from\nsuch thoughts in part, or at some times, the most divine spirits have\nbeen so tempted in some sort, evil custom, omission of holy exercises,\nill company, idleness, solitariness, melancholy, or depraved nature,\nand the devil is still ready to corrupt, trouble, and divert our souls,\nto suggest such blasphemous thoughts into our fantasies, ungodly,\nprofane, monstrous and wicked conceits: If they come from Satan, they\nare more speedy, fearful and violent, the parties cannot avoid them:\nthey are more frequent, I say, and monstrous when they come; for the\ndevil he is a spirit, and hath means and opportunities to mingle\nhimself with our spirits, and sometimes more slyly, sometimes more\nabruptly and openly, to suggest such devilish thoughts into our hearts;\nhe insults and domineers in melancholy distempered fantasies and\npersons especially; melancholy is balneum, diaboli, as Serapio holds,\nthe devil's bath, and invites him to come to it. As a sick man frets,\nraves in his fits, speaks and doth he knows not what, the devil\nviolently compels such crazed souls to think such damned thoughts\nagainst their wills, they cannot but do it; sometimes more continuate,\nor by fits, he takes his advantage, as the subject is less able to\nresist, he aggravates, extenuates, affirms, denies, damns, confounds\nthe spirits, troubles heart, brain, humours, organs, senses, and wholly\ndomineers in their imaginations. If they proceed from themselves, such\nthoughts, they are remiss and moderate, not so violent and monstrous,\nnot so frequent. The devil commonly suggests things opposite to nature,\nopposite to God and his word, impious, absurd, such as a man would\nnever of himself, or could not conceive, they strike terror and horror\ninto the parties' own hearts. For if he or they be asked whether they\ndo approve of such like thoughts or no, they answer (and their own\nsouls truly dictate as much) they abhor them as much as hell and the\ndevil himself, they would fain think otherwise if they could; he hath\nthought otherwise, and with all his soul desires so to think again; he\ndoth resist, and hath some good motions intermixed now and then: so\nthat such blasphemous, impious, unclean thoughts, are not his own, but\nthe devil's; they proceed not from him, but from a crazed phantasy,\ndistempered humours, black fumes which offend his brain: [6792]they are\nthy crosses, the devil's sins, and he shall answer for them, he doth\nenforce thee to do that which thou dost abhor, and didst never give\nconsent to: and although he hath sometimes so slyly set upon thee, and\nso far prevailed, as to make thee in some sort to assent to such wicked\nthoughts, to delight in, yet they have not proceeded from a confirmed\nwill in thee, but are of that nature which thou dost afterwards reject\nand abhor. Therefore be not overmuch troubled and dismayed with such\nkind of suggestions, at least if they please thee not, because they are\nnot thy personal sins, for which thou shalt incur the wrath of God, or\nhis displeasure: contemn, neglect them, let them go as they come,\nstrive not too violently, or trouble thyself too much, but as our\nSaviour said to Satan in like case, say thou, avoid Satan, I detest\nthee and them. Satanae est mala ingerere (saith Austin) nostrum non\nconsentire: as Satan labours to suggest, so must we strive not to give\nconsent, and it will be sufficient: the more anxious and solicitous\nthou art, the more perplexed, the more thou shalt otherwise be troubled\nand entangled. Besides, they must know this, all so molested and\ndistempered, that although these be most execrable and grievous sins,\nthey are pardonable yet, through God's mercy and goodness, they may be\nforgiven, if they be penitent and sorry for them. Paul himself\nconfesseth, Rom. xvii. 19. He did not the good he would do, but the\nevil which he would not do; 'tis not I, but sin that dwelleth in me.\n'Tis not thou, but Satan's suggestions, his craft and subtlety, his\nmalice: comfort thyself then if thou be penitent and grieved, or\ndesirous to be so, these heinous sins shall not be laid to thy charge;\nGod's mercy is above all sins, which if thou do not finally contemn,\nwithout doubt thou shalt be saved. [6793]No man sins against the Holy\nGhost, but he that wilfully and finally renounceth Christ, and\ncontemneth him and his word to the last, without which there is no\nsalvation, from which grievous sin, God of his infinite mercy deliver\nus. Take hold of this to be thy comfort, and meditate withal on God's\nword, labour to pray, to repent, to be renewed in mind, keep thine\nheart with all diligence. Prov. iv. 13, resist the devil, and he will\nfly from thee, pour out thy soul unto the Lord with sorrowful Hannah,\npray continually, as Paul enjoins, and as David did, Psalm i. meditate\non his law day and night.\nYea, but this meditation is that mars all, and mistaken makes many men\nfar worse, misconceiving all they read or hear, to their own overthrow;\nthe more they search and read Scriptures, or divine treatises, the more\nthey puzzle themselves, as a bird in a net, the more they are entangled\nand precipitated into this preposterous gulf: Many are called, but few\nare chosen, Matt. xx. 16. and xxii. 14. with such like places of\nScripture misinterpreted strike them with horror, they doubt presently\nwhether they be of this number or no: God's eternal decree of\npredestination, absolute reprobation, and such fatal tables, they form\nto their own ruin, and impinge upon this rock of despair. How shall\nthey be assured of their salvation, by what signs? If the righteous\nscarcely be saved, where shall the ungodly and sinners appear? 1 Pet.\niv. 18. Who knows, saith Solomon, whether he be elect? This grinds\ntheir souls, how shall they discern they are not reprobates? But I say\nagain, how shall they discern they are? From the devil can be no\ncertainty, for he is a liar from the beginning; if he suggests any such\nthing, as too frequently he doth, reject him as a deceiver, an enemy of\nhuman kind, dispute not with him, give no credit to him, obstinately\nrefuse him, as St. Anthony did in the wilderness, whom the devil set\nupon in several shapes, or as the collier did, so do thou by him. For\nwhen the devil tempted him with the weakness of his faith, and told him\nhe could not be saved, as being ignorant in the principles of religion,\nand urged him moreover to know what he believed, what he thought of\nsuch and such points and mysteries: the collier told him, he believed\nas the church did; but what (said the devil again) doth the church\nbelieve? as I do (said the collier); and what's that thou believest? as\nthe church doth, &c., when the devil could get no other answer, he left\nhim. If Satan summon thee to answer, send him to Christ: he is thy\nliberty, thy protector against cruel death, raging sin, that roaring\nlion, he is thy righteousness, thy Saviour, and thy life. Though he\nsay, thou art not of the number of the elect, a reprobate, forsaken of\nGod, hold thine own still, hic murus aheneus esto, let this be as a\nbulwark, a brazen wall to defend thee, stay thyself in that certainty\nof faith; let that be thy comfort, Christ will protect thee, vindicate\nthee, thou art one of his flock, he will triumph over the law, vanquish\ndeath, overcome the devil, and destroy hell. If he say thou art none of\nthe elect, no believer, reject him, defy him, thou hast thought\notherwise, and mayst so be resolved again; comfort thyself; this\npersuasion cannot come from the devil, and much less can it be grounded\nfrom thyself? men are liars, and why shouldst thou distrust? A denying\nPeter, a persecuting Paul, an adulterous cruel David, have been\nreceived; an apostate Solomon may be converted; no sin at all but\nimpenitency, can give testimony of final reprobation. Why shouldst thou\nthen distrust, misdoubt thyself, upon what ground, what suspicion? This\nopinion alone of particularity? Against that, and for the certainty of\nelection and salvation on the other side, see God's good will toward\nmen, hear how generally his grace is proposed to him, and him, and\nthem, each man in particular, and to all. 1 Tim. ii. 4. God will that\nall men be saved, and come to the knowledge of the truth. 'Tis a\nuniversal promise, God sent not his son into the world to condemn the\nworld, but that through him the world might be saved. John iii. 17. He\nthat acknowledged himself a man in the world, must likewise acknowledge\nhe is of that number that is to be saved. Ezek. xxxiii. 11, I will not\nthe death of a sinner, but that he repent and live: But thou art a\nsinner; therefore he will not thy death. This is the will of him that\nsent me, that every man that believeth in the Son, should have\neverlasting life. John vi. 40. He would have no man perish, but all\ncome to repentance, 2 Pet. iii. 9. Besides, remission of sins is to be\npreached, not to a few, but universally to all men, Go therefore and\ntell all nations, baptising them, &c. Matt. xxviii. 19. Go into all the\nworld, and preach the Gospel to every creature, Mark xvi. 15. Now there\ncannot be contradictory wills in God, he will have all saved, and not\nall, how can this stand together? be secure then, believe, trust in\nhim, hope well and be saved. Yea, that's the main matter, how shall I\nbelieve or discern my security from carnal presumption? my faith is\nweak and faint, I want those signs and fruits of sanctification,\n[6794]sorrow for sin, thirsting for grace, groanings of the spirit,\nlove of Christians as Christians, avoiding occasion of sin, endeavour\nof new obedience, charity, love of God, perseverance. Though these\nsigns be languishing in thee, and not seated in thine heart, thou must\nnot therefore be dejected or terrified; the effects of the faith and\nspirit are not yet so fully felt in thee; conclude not therefore thou\nart a reprobate, or doubt of thine election, because the elect\nthemselves are without them, before their conversion. Thou mayst in the\nLord's good time be converted; some are called at the eleventh hour.\nUse, I say, the means of thy conversion, expect the Lord's leisure, if\nnot yet called, pray thou mayst be, or at least wish and desire thou.\nmayst be.\nNotwithstanding all this which might be said to this effect, to ease\ntheir afflicted minds, what comfort our best divines can afford in this\ncase, Zanchius, Beza, &c. This furious curiosity, needless speculation,\nfruitless meditation about election, reprobation, free will, grace,\nsuch places of Scripture preposterously conceived, torment still, and\ncrucify the souls of too many, and set all the world together by the\nears. To avoid which inconveniences, and to settle their distressed\nminds, to mitigate those divine aphorisms, (though in another extreme\nsome) our late Arminians have revived that plausible doctrine of\nuniversal grace, which many fathers, our late Lutheran and modern\npapists do still maintain, that we have free will of ourselves, and\nthat grace is common to all that will believe. Some again, though less\northodoxal, will have a far greater part saved than shall be damned,\n(as [6795]Caelius Secundus stiffly maintains in his book, De\namplitudine regni coelestis, or some impostor under his name) beatorum\nnumerus multo major quam damnatorum. [6796]He calls that other tenet of\nspecial [6797]election and reprobation, a prejudicate, envious and\nmalicious opinion, apt to draw all men to desperation. Many are called,\nfew chosen, &c. He opposeth some opposite parts of Scripture to it,\nChrist came into the world to save sinners, &c. And four especial\narguments he produceth, one from God's power. If more be damned than\nsaved, he erroneously concludes, [6798]the devil hath the greater\nsovereignty! for what is power but to protect? and majesty consists in\nmultitude. If the devil have the greater part, where is his mercy,\nwhere is his power? how is he Deus Optimus Maximus, misericors? &c.,\nwhere is his greatness, where his goodness? He proceeds, [6799]We\naccount him a murderer that is accessory only, or doth not help when he\ncan; which may not be supposed of God without great offence, because he\nmay do what he will, and is otherwise accessory, and the author of sin.\nThe nature of good is to be communicated, God is good, and will not\nthen be contracted in his goodness: for how is he the father of mercy\nand comfort, if his good concern but a few? O envious and unthankful\nmen to think otherwise! [6800]Why should we pray to God that are\nGentiles, and thank him for his mercies and benefits, that hath damned\nus all innocuous for Adam's offence, one man's offence, one small\noffence, eating of an apple? why should we acknowledge him for our\ngovernor that hath wholly neglected the salvation of our souls,\ncontemned us, and sent no prophets or instructors to teach us, as he\nhath done to the Hebrews? So Julian the apostate objects. Why should\nthese Christians (Caelius urgeth) reject us and appropriate God unto\nthemselves, Deum illum suum unicum, &c. But to return to our forged\nCaelius. At last he comes to that, he will have those saved that never\nheard of, or believed in Christ, ex puris naturalibus, with the\nPelagians, and proves it out of Origen and others. They (saith\n[6801]Origen) that never heard God's word, are to be excused for their\nignorance; we may not think God will be so hard, angry, cruel or unjust\nas to condemn any man indicta causa. They alone (he holds) are in the\nstate of damnation that refuse Christ's mercy and grace, when it is\noffered. Many worthy Greeks and Romans, good moral honest men, that\nkept the law of nature, did to others as they would be done to\nthemselves, as certainly saved, he concludes, as they were that lived\nuprightly before the law of Moses. They were acceptable in. God's\nsight, as Job was, the Magi, the queen of Sheba, Darius of Persia,\nSocrates, Aristides, Cato, Curius, Tully, Seneca, and many other\nphilosophers, upright livers, no matter of what religion, as Cornelius,\nout of any nation, so that he live honestly, call on God, trust in him,\nfear him, he shall be saved. This opinion was formerly maintained by\nthe Valentinian and Basiledian heretics, revived of late in\n[6802]Turkey, of what sect Rustan Bassa was patron, defended by\n[6803]Galeatius [6804]Erasmus, by Zuinglius in exposit. fidei ad Regem\nGalliae, whose tenet Bullinger vindicates, and Gualter approves in a\njust apology with many arguments. There be many Jesuits that follow\nthese Calvinists in this behalf, Franciscus Buchsius Moguntinus,\nAndradius Consil. Trident, many schoolmen that out of the 1 Rom. v. 18.\n19. are verily persuaded that those good works of the Gentiles did so\nfar please God, that they might vitam aeternam promereri, and be saved\nin the end. Sesellius, and Benedictus Justinianus in his comment on the\nfirst of the Romans, Mathias Ditmarsh the politician, with many others,\nhold a mediocrity, they may be salute non indigni but they will not\nabsolutely decree it. Hofmannus, a Lutheran professor of Helmstad, and\nmany of his followers, with most of our church, and papists, are stiff\nagainst it. Franciscus Collius hath fully censured all opinions in his\nFive Books, de Paganorum animabus post mortem, and amply dilated this\nquestion, which whoso will may peruse. But to return to my author, his\nconclusion is, that not only wicked livers, blasphemers, reprobates,\nand such as reject God's grace, but that the devils themselves shall be\nsaved at last, as [6805]Origen himself long since delivered in his\nworks, and our late [6806]Socinians defend, Ostorodius, cap. 41.\ninstitut. Smaltius, &c. Those terms of all and for ever in Scripture,\nare not eternal, but only denote a longer time, which by many examples\nthey prove. The world shall end like a comedy, and we shall meet at\nlast in heaven, and live in bliss altogether, or else in conclusion, in\nnihil evanescere. For how can he be merciful that shall condemn any\ncreature to eternal unspeakable punishment, for one small temporary\nfault, all posterity, so many myriads for one and another man's\noffence, quid meruistis oves? But these absurd paradoxes are exploded\nby our church, we teach otherwise. That this vocation, predestination,\nelection, reprobation, non ex corrupta massa, praeviso, fide, as our\nArminians, or ex praevisis operibus, as our papists, non ex\npraeteritione, but God's absolute decree ante mundum creatum, (as many\nof our church hold) was from the beginning, before the foundation of\nthe world was laid, or homo conditus, (or from Adam's fall, as others\nwill, homo lapsus objectum est reprobationis) with perseverantia\nsanctorum, we must be certain of our salvation, we may fall but not\nfinally, which our Arminians will not admit. According to his\nimmutable, eternal, just decree and counsel of saving men and angels,\nGod calls all, and would have all to be saved according to the efficacy\nof vocation: all are invited, but only the elect apprehended: the rest\nthat are unbelieving, impenitent, whom God in his just judgment leaves\nto be punished for their sins, are in a reprobate sense; yet we must\nnot determine who are such, condemn ourselves or others, because we\nhave a universal invitation; all are commanded to believe, and we know\nnot how soon or how late our end may be received. I might have said\nmore of this subject; but forasmuch as it is a forbidden question, and\nin the preface or declaration to the articles of the church, printed\n1633, to avoid factions and altercations, we that are university\ndivines especially, are prohibited all curious search, to print or\npreach, or draw the article aside by our own sense and comments upon\npain of ecclesiastical censure. I will surcease, and conclude with\n[6807]Erasmus of such controversies: Pugnet qui volet, ego censeo leges\nmajorum reverenter suscipiendas, et religiose observandas, velut a Deo\nprofectas; nec esse tutum, nec esse pium, de potestate publica\nsinistram concipere aut serere suspicionem. Et siquid est tyrannidis,\nquod tamen non cogat ad impietatem, satius est ferre, quam seditiose\nreluctari.\nBut to my former task. The last main torture and trouble of a\ndistressed mind, is not so much this doubt of election, and that the\npromises of grace are smothered and extinct in them, nay quite blotted\nout, as they suppose, but withal God's heavy wrath, a most intolerable\npain and grief of heart seizeth on them: to their thinking they are\nalready damned, they suffer the pains of hell, and more than possibly\ncan be expressed, they smell brimstone, talk familiarly with devils,\nhear and see chimeras, prodigious, uncouth shapes, bears, owls,\nantiques, black dogs, fiends, hideous outcries, fearful noises,\nshrieks, lamentable complaints, they are possessed, [6808]and through\nimpatience they roar and howl, curse, blaspheme, deny God, call his\npower in question, abjure religion, and are still ready to offer\nviolence unto themselves, by hanging, drowning, &c. Never any miserable\nwretch from the beginning of the world was in such a woeful case. To\nsuch persons I oppose God's mercy and his justice; Judicia Dei occulta,\nnon injusta: his secret counsel and just judgment, by which he spares\nsome, and sore afflicts others again in this life; his judgment is to\nbe adored, trembled at, not to be searched or inquired after by mortal\nmen: he hath reasons reserved to himself, which our frailty cannot\napprehend. He may punish all if he will, and that justly for sin; in\nthat he doth it in some, is to make a way for his mercy that they\nrepent and be saved, to heal them, to try them, exercise their\npatience, and make them call upon him, to confess their sins and pray\nunto him, as David did, Psalm cxix. 137. Righteous art thou, O Lord,\nand just are thy judgments. As the poor publican, Luke xviii. 13. Lord\nhave mercy upon me a miserable sinner. To put confidence and have an\nassured hope in him, as Job had, xiii. 15. Though he kill me I will\ntrust In him: Ure, seca, occide O Domine, (saith Austin) modo serves\nanimam, kill, cut in pieces, burn my body (O Lord) to save my soul. A\nsmall sickness; one lash of affliction, a little misery, many times\nwill more humiliate a man, sooner convert, bring him home to know\nhimself, than all those paraenetical discourses, the whole theory of\nphilosophy, law, physic, and divinity, or a world of instances and\nexamples. So that this, which they take to be such an insupportable\nplague, is an evident sign of God's mercy and justice, of His love and\ngoodness: periissent nisi periissent, had they not thus been undone,\nthey had finally been undone. Many a carnal man is lulled asleep in\nperverse security, foolish presumption, is stupefied in his sins, and\nhath no feeling at all of them: I have sinned (he saith) and what evil\nshall come unto me, Eccles. v. 4, and Tush, how shall God know it? and\nso in a reprobate sense goes down to hell. But here, Cynthius aurem\nvellit, God pulls them by the ear, by affliction, he will bring them to\nheaven and happiness; Blessed are they that mourn, for they shall be\ncomforted, Matt. v. 4, a blessed and a happy state, if considered\naright, it is, to be so troubled. It is good for me that I have been\nafflicted, Psal. cxix. before I was afflicted I went astray, but now I\nkeep Thy word. Tribulation works patience, patience hope, Rom. v. 4,\nand by such like crosses and calamities we are driven from the stake of\nsecurity. So that affliction is a school or academy, wherein the best\nscholars are prepared to the commencements of the Deity. And though it\nbe most troublesome and grievous for the time, yet know this, it comes\nby God's permission and providence; He is a spectator of thy groans and\ntears, still present with thee, the very hairs of thy head are\nnumbered, not one of them can fall to the ground without the express\nwill of God: he will not suffer thee to be tempted above measure, he\ncorrects us all, [6809]numero, pondere, et mensura, the Lord will not\nquench the smoking flax, or break the bruised reed, Tentat (saith\nAustin) non ut obruat, sed ut coronet he suffers thee to be tempted for\nthy good. And as a mother doth handle her child sick and weak, not\nreject it, but with all tenderness observe and keep it, so doth God by\nus, not forsake us in our miseries, or relinquish us for our\nimperfections, but with all pity and compassion support and receive us;\nwhom he loves, he loves to the end. Rom. viii. Whom He hath elected,\nthose He hath called, justified, sanctified, and glorified. Think not\nthen thou hast lost the Spirit, that thou art forsaken of God, be not\novercome with heaviness of heart, but as David said, I will not fear\nthough I walk in the shadows of death. We must all go, non a deliciis\nad delicias, [6810]but from the cross to the crown, by hell to heaven,\nas the old Romans put Virtue's temple in the way to that of Honour; we\nmust endure sorrow and misery in this life. 'Tis no new thing this,\nGod's best servants and dearest children have been so visited and\ntried. Christ in the garden cried out, My God, my God, why hast thou\nforsaken me? His son by nature, as thou art by adoption and grace. Job,\nin his anguish, said, The arrows of the Almighty God were in him, Job\nvi. 4. His terrors fought against him, the venom drank up his spirit,\ncap. xiii. 26. He saith, God was his enemy, writ bitter things against\nhim (xvi. 9.) hated him. His heavy wrath had so seized on his soul.\nDavid complains, his eyes were eaten up, sunk into his head, Ps. vi. 7,\nhis moisture became as the drought in summer, his flesh was consumed,\nhis bones vexed: yet neither Job nor David did finally despair. Job\nwould not leave his hold, but still trust in Him, acknowledging Him to\nbe his good God. The Lord gives, the Lord takes, blessed be the name of\nthe Lord, Job. i. 21. Behold I am vile, I abhor myself, repent in dust\nand ashes, Job xxxix. 37. David humbled himself, Psal. xxxi. and upon\nhis confession received mercy. Faith, hope, repentance, are the\nsovereign cures and remedies, the sole comforts in this case; confess,\nhumble thyself, repent, it is sufficient. Quod purpura non potest,\nsaccus potest, saith Chrysostom; the king of Nineveh's sackcloth and\nashes did that which his purple robes and crown could not effect; Quod\ndiadema non potuit, cinis perfecit. Turn to Him, he will turn to thee;\nthe Lord is near those that are of a contrite heart, and will save such\nas be afflicted in spirit, Ps. xxxiv. 18. He came to the lost sheep of\nIsrael, Matt. xv. 14. Si cadentem intuetur, clementiae manum protendit,\nHe is at all times ready to assist. Nunquam spernit Deus Poenitentiam\nsi sincere et simpliciter offeratur, He never rejects a penitent\nsinner, though he have come to the full height of iniquity, wallowed\nand delighted in sin; yet if he will forsake his former ways, libenter\namplexatur, He will receive him. Parcam huic homini, saith\n[6811]Austin, (ex persona Dei) quia sibi ipsi non pepercit; ignoscam\nquia peccatum agnovit. I will spare him because he hath not spared\nhimself; I will pardon him because he doth acknowledge his offence: let\nit be never so enormous a sin, His grace is sufficient, 2 Cor. xii. 9.\nDespair not then, faint not at all, be not dejected, but rely on God,\ncall on him an thy trouble, and he will hear thee, he will assist,\nhelp, and deliver thee: Draw near to Him, he will draw near to thee,\nJames iv. 8. Lazarus was poor and full of boils, and yet still he\nrelied upon God, Abraham did hope beyond hope.\nThou exceptest, these were chief men, divine spirits, Deo cari, beloved\nof God, especially respected; but I am a contemptible and forlorn\nwretch, forsaken of God, and left to the merciless fury of evil\nspirits. I cannot hope, pray, repent, &c. How often shall I say it?\nthou mayst perform all those duties, Christian offices, and be restored\nin good time. A sick man loseth his appetite, strength and ability, his\ndisease prevaileth so far, that all his faculties are spent, hand and\nfoot perform not their duties, his eyes are dim, hearing dull, tongue\ndistastes things of pleasant relish, yet nature lies hid, recovereth\nagain, and expelleth all those feculent matters by vomit, sweat, or\nsome such like evacuations. Thou art spiritually sick, thine heart is\nheavy, thy mind distressed, thou mayst happily recover again, expel\nthose dismal passions of fear and grief; God did not suffer thee to be\ntempted above measure; whom he loves (I say) he loves to the end; hope\nthe best. David in his misery prayed to the Lord, remembering how he\nhad formerly dealt with him; and with that meditation of God's mercy\nconfirmed his faith, and pacified his own tumultuous heart in his\ngreatest agony. O my soul, why art thou so disquieted within me, &c.\nThy soul is eclipsed for a time, I yield, as the sun is shadowed by a\ncloud; no doubt but those gracious beams of God's mercy will shine upon\nthee again, as they have formerly done: those embers of faith, hope and\nrepentance, now buried in ashes, will flame out afresh, and be fully\nrevived. Want of faith, no feeling of grace for the present, are not\nfit directions; we must live by faith, not by feeling; 'tis the\nbeginning of grace to wish for grace: we must expect and tarry. David,\na man after God's own heart, was so troubled himself; Awake, why\nsleepest thou? O Lord, arise, cast me not off; wherefore hidest thou\nthy face, and forgettest mine affliction and oppression? My soul is\nbowed down to the dust. Arise, redeem us, &c., Ps. xliv. 22. He prayed\nlong before he was heard, expectans expectavit; endured much before he\nwas relieved. Psal. lxix. 3, he complains, I am weary of crying, and my\nthroat is dry, mine eyes fail, whilst I wait on the Lord; and yet he\nperseveres. Be not dismayed, thou shalt be respected at last. God often\nworks by contrarieties, he first kills and then makes alive, he\nwoundeth first and then healeth, he makes man sow in tears that he may\nreap in joy; 'tis God's method: he that is so visited, must with\npatience endure and rest satisfied for the present. The paschal lamb\nwas eaten with sour herbs; we shall feel no sweetness of His blood,\ntill we first feel the smart of our sins. Thy pains are great,\nintolerable for the time; thou art destitute of grace and comfort, stay\nthe Lord's leisure, he will not (I say) suffer thee to be tempted above\nthat thou art able to bear, 1 Cor. x. 13. but will give an issue to\ntemptation. He works all for the best to them that love God, Rom. viii.\n28. Doubt not of thine election, it is an immutable decree; a mark\nnever to be defaced: you have been otherwise, you may and shall be. And\nfor your present affliction, hope the best, it will shortly end. He is\npresent with his servants in their affliction, Ps. xci. 15. Great are\nthe troubles of the righteous, but the Lord delivereth them out of all,\nPs. xxxiv. 19. Our light affliction, which is but for a moment, worketh\nin us an eternal weight of glory, 2. Cor. iv. 18. Not answerable to\nthat glory which is to come; though now in heaviness, saith 1 Pet. i.\n6, you shall rejoice.\nNow last of all to those external impediments, terrible objects, which\nthey hear and see many times, devils, bugbears, and mormeluches,\nnoisome smells, &c. These may come, as I have formerly declared in my\nprecedent discourse of the Symptoms of Melancholy, from inward causes;\nas a concave glass reflects solid bodies, a troubled brain for want of\nsleep, nutriment, and by reason of that agitation of spirits to which\nHercules de Saxonia attributes all symptoms almost, may reflect and\nshow prodigious shapes, as our vain fear and crazed phantasy shall\nsuggest and feign, as many silly weak women and children in the dark,\nsick folks, and frantic for want of repast and sleep, suppose they see\nthat they see not: many times such terriculaments may proceed from\nnatural causes, and all other senses may be deluded. Besides, as I have\nsaid, this humour is balneum diaboli, the devil's bath, by reason of\nthe distemper of humours, and infirm organs in us: he may so possess us\ninwardly to molest us, as he did Saul and others, by God's permission:\nhe is prince of the air, and can transform himself into several shapes,\ndelude all our senses for a time, but his power is determined, he may\nterrify us, but not hurt; God hath given His angels charge over us, He\nis a wall round about his people, Psal. xci. 11, 12. There be those\nthat prescribe physic in such cases, 'tis God's instrument and not\nunfit. The devil works by mediation of humours, and mixed diseases must\nhave mixed remedies. Levinus Lemnius cap. 57 & 58, exhort. ad vit. ep.\ninstit. is very copious on this subject, besides that chief remedy of\nconfidence in God, prayer, hearty repentance, &c., of which for your\ncomfort and instruction, read Lavater de spectris part. 3. cap. 5. and\n6. Wierus de praestigiis daemonum lib. 5. to Philip Melancthon, and\nothers, and that Christian armour which Paul prescribes; he sets down\ncertain amulets, herbs, and precious stones, which have marvellous\nvirtues all, profligandis daemonibus, to drive away devils and their\nillusions. Sapphires, chrysolites, carbuncles, &c. Quae mira virtute\npollent ad lemures, stryges, incubos, genios aereos arcendos, si\nveterum monumentis habenda fides. Of herbs, he reckons us pennyroyal,\nrue, mint, angelica, peony: Rich. Argentine de praestigiis daemonum,\ncap. 20, adds, hypericon or St. John's wort, perforata herba, which by\na divine virtue drives away devils, and is therefore fuga daemonum: all\nwhich rightly used by their suffitus, Daemonum vexationibus obsistunt,\nafflictas mentes a daemonibus relevant, et venenatis Jiimis, expel\ndevils themselves, and all devilish illusions. Anthony Musa, the\nEmperor Augustus, his physician, cap. 6, de Betonia, approves of betony\nto this purpose; [6812]the ancients used therefore to plant it in\nchurchyards, because it was held to be an holy herb and good against\nfearful visions, did secure such places as it grew in, and sanctified\nthose persons that carried it about them. Idem fere Mathiolus in\ndioscoridem. Others commend accurate music, so Saul was helped by\nDavid's harp. Fires to be made in such rooms where spirits haunt, good\nstore of lights to be set up, odours, perfumes, and suffumigations, as\nthe angel taught Tobias, of brimstone and bitumen, thus, myrrh, briony\nroot, with many such simples which Wecker hath collected, lib. 15, de\nsecretis, cap. 15. \u2643 sulphuris drachmam unam, recoquatur in vitis\nalbae, aqua, ut dilutius sit sulphur; detur aegro: nam daemones sunt\nmorbi (saith Rich. Argentine, lib. de praestigiis daemonum, cap. ult.)\nVigetus hath a far larger receipt to this purpose, which the said\nWecker cites out of Wierus, \u2643 sulphuris, vini, bituminis, opoponacis,\ngalbani, castorei, &c. Why sweet perfumes, fires and so many lights\nshould be used in such places, Ernestus Burgravius Lucerna vitae, et\nmortis, and Fortunius Lycetus assigns this cause, quod his boni genii\nprovocentur, mali arceaniur; because good spirits are well pleased\nwith, but evil abhor them! And therefore those old Gentiles, present\nMahometans, and Papists have continual lamps burning in their churches\nall day and all night, lights at funerals and in their graves; lucernae\nardentes ex auro liquefacto for many ages to endure (saith Lazius), ne\ndaemones corpus laedant; lights ever burning as those vestal virgins.\nPythonissae maintained heretofore, with many such, of which read\nTostatus in 2 Reg. cap. 6. quaest. 43, Thyreus, cap. 57, 58, 62, &c. de\nlocis infestis, Pictorius Isagog. de daemonibus, &c., see more in them.\nCardan would have the party affected wink altogether in such a case, if\nhe see aught that offends him, or cut the air with a sword in such\nplaces they walk and abide; gladiis enim et lanceis terrentur, shoot a\npistol at them, for being aerial bodies (as Caelius Rhodiginus, lib. 1.\ncap. 29. Tertullian, Origen, Psellas, and many hold), if stroken, they\nfeel pain. Papists commonly enjoin and apply crosses, holy water,\nsanctified beads, amulets, music, ringing of bells, for to that end are\nthey consecrated, and by them baptised, characters, counterfeit relics,\nso many masses, peregrinations, oblations, adjurations, and what not?\nAlexander Albertinus a, Rocha, Petrus Thyreus, and Hieronymus Mengus,\nwith many other pontificial writers, prescribe and set down several\nforms of exorcisms, as well to houses possessed with devils, as to\ndemoniacal persons; but I am of [6813]Lemnius's mind, 'tis but damnosa\nadjuratio, aut potius ludificatio, a mere mockery, a counterfeit charm,\nto no purpose, they are fopperies and fictions, as that absurd\n[6814]story is amongst the rest, of a penitent woman seduced by a\nmagician in France, at St. Bawne, exorcised by Domphius, Michaelis, and\na company of circumventing friars. If any man (saith Lemnius) will\nattempt such a thing, without all those juggling circumstances,\nastrological elections of time, place, prodigious habits, fustian, big,\nsesquipedal words, spells, crosses, characters, which exorcists\nordinarily use, let him follow the example of Peter and John, that\nwithout any ambitious swelling terms, cured a lame man. Acts iii. In\nthe name of Christ Jesus rise and walk. His name alone is the best and\nonly charm against all such diabolical illusions, so doth Origen\nadvise: and so Chrysostom, Haec erit tibi baculus, haec turris\ninexpugnabilis, haec armatura. Nos quid ad haec dicemus, plures\nfortasse expectabunt, saith St. Austin. Many men will desire my counsel\nand opinion what is to be done in this behalf; I can say no more, quam\nut vera fide, quae per dilectionem operatur, ad Deum unum fugiamus, let\nthem fly to God alone for help. Athanasius in his book, De variis\nquaest. prescribes as a present charm against devils, the beginning of\nthe lxvii. Psalm. Exurgat Deus, dissipentur inimici, &c. But the best\nremedy is to fly to God, to call on him, hope, pray, trust, rely on\nhim, to commit ourselves wholly to him. What the practice of the\nprimitive church was in this behalf, Et quis daemonia ejiciendi modus,\nread Wierus at large, lib. 5. de Cura. Lam. meles. cap. 38. et\ndeinceps.\nLast of all: if the party affected shall certainly know this malady to\nhave proceeded from too much fasting, meditation, precise life,\ncontemplation of God's judgments (for the devil deceives many by such\nmeans), in that other extreme he circumvents melancholy itself, reading\nsome books, treatises, hearing rigid preachers, &c. If he shall\nperceive that it hath begun first from some great loss, grievous\naccident, disaster, seeing others in like case, or any such terrible\nobject, let him speedily remove the cause, which to the cure of this\ndisease Navarras so much commends, [6815]avertat cogitationem a re\nscrupulosa, by all opposite means, art, and industry, let him laxare\nanimum, by all honest recreations, refresh and recreate his distressed\nsoul; let him direct his thoughts, by himself and other of his friends.\nLet him read no more such tracts or subjects, hear no more such fearful\ntones, avoid such companies, and by all means open himself, submit\nhimself to the advice of good physicians and divines, which is\ncontraventio scrupulorum, as [6816]he calls it, hear them speak to whom\nthe Lord hath given the tongue of the learned, to be able to minister a\nword to him that is weary, [6817]whose words are as flagons of wine.\nLet him not be obstinate, headstrong, peevish, wilful, self-conceited\n(as in this malady they are), but give ear to good advice, be ruled and\npersuaded; and no doubt but such good counsel may prove as preposterous\nto his soul, as the angel was to Peter, that opened the iron gates,\nloosed his bands, brought him out of prison, and delivered him from\nbodily thraldom; they may ease his afflicted mind, relieve his wounded\nsoul, and take him out of the jaws of hell itself. I can say no more,\nor give better advice to such as are any way distressed in this kind,\nthan what I have given and said. Only take this for a corollary and\nconclusion, as thou tenderest thine own welfare in this, and all other\nmelancholy, thy good health of body and mind, observe this short\nprecept, give not way to solitariness and idleness. Be not solitary, be\nnot idle.\nSPERATE MISERI\u2014UNHAPPY HOPE. CAVETE FELICES\u2014HAPPY BE CAUTIOUS.\nVis a dubio liberari? vis quod incertum est evadere? Age poenitentiam\ndum sanus es; sic agens, dico tibi quod securus es, quod poenitentiam\negisti eo tempore quo peccare potuisti. Austin. Do you wish to be freed\nfrom doubts? do you desire to escape uncertainty? Be penitent whilst\nrational: by so doing I assert that you are safe, because you have\ndevoted that time to penitence in which you might have been guilty of\nsin.\n\n\nINDEX.\n\nAbsence a cure of love-melancholy\nAbsence over long, cause of jealousy\nAbstinence commended\n_Academicorum Errata_\nAdversity, why better than prosperity\nAerial devils\nAffections whence they arise; how they transform us; of sleeping and\nwaking\nAffection in melancholy, what\nAgainst abuses, repulse, injuries, contumely, disgraces, scoffs\nAgainst envy, livor, hatred, malice\nAgainst sorrow, vain fears, death of friends\nAir, how it causeth melancholy; how rectified it cureth melancholy; air\nin love\nAlkermes good against melancholy\nAll are melancholy\nAll beautiful parts attractive in love\nAloes, his virtues\nAlteratives in physic, to what use; against melancholy\nAmbition defined, described, cause of melancholy; of heresy; hinders\nand spoils many matches\nAmiableness loves object\nAmorous objects causes of love-melancholy\nAmulets controverted, approved\nAmusements\nAnger's description, effects, how it causeth melancholy\nAntimony a purger of melancholy\nAnthony inveigled by Cleopatra\nApology of love-melancholy\nAppetite\nApples, good or bad, how\nApparel and clothes, a cause of love-melancholy\nAqueducts of old\nArminian's tenets\nArteries, what\nArtificial air against melancholy\nArtificial allurements of love\nArt of memory\nAstrological aphorisms, how available, signs or causes of melancholy\nAstrological signs of love\nAtheists described\nAverters of melancholy\n_Aurum potabile_ censured, approved\nB.\nBaits of lovers\nBald lascivious\nBalm good against melancholy\nBanishment's effects; its cure and antidote\nBarrenness, what grievances it causeth; a cause of jealousy\nBarren grounds have best air\nBashfulness a symptom of melancholy; of love-melancholy; cured\nBaseness of birth no disparagement\nBaths rectified\nBawds a cause of love-melancholy\nBeasts and birds in love\nBeauty's definition; described; in parts; commendation; attractive\npower, prerogatives, excellency, how it causeth melancholy; makes\ngrievous wounds, irresistible; more beholding to art than nature;\nbrittle and uncertain; censured; a cause of jealousy; beauty of God\nBeef a melancholy meat\nBeer censured\nBest site of a house\nBezoar's stone good against melancholy\nBlack eyes best\nBlack spots in the nails signs of melancholy\nBlack man a pearl in a woman's eye\nBlasphemy, how pardonable\nBlindness of lovers\nBloodletting, when and how cure of melancholy; time and quantity\nBloodletting and purging, how causes of melancholy\nBlow on the head cause of melancholy\nBody, how it works on the mind\nBody melancholy, its causes\nBodily symptoms of melancholy; of love-melancholy\nBodily exercises\nBooks of all sorts\nBorage and bugloss, sovereign herbs against melancholy; their wines and\njuice most excellent\nBoring of the head, a cure for melancholy\nBrain distempered, how cause of melancholy; his parts anatomised\nBread and beer, how causes of melancholy\nBrow and forehead, which are most pleasing\nBrute beasts jealous\nBusiness the best cure of love-melancholy\nC.\nCardan's father conjured up seven devils at once; had a spirit bound to\nhim\nCards and dice censured, approved\nCare's effects\nCarp fish's nature\nCataplasms and cerates for melancholy\nCause of diseases\nCauses immediate of melancholy symptoms\nCauses of honest love; of heroical love; of jealousy\nCautions against jealousy\nCentaury good against melancholy\nCharles the Great enforced to love basely by a philter\nChange of countenance, sign of love-melancholy\nCharity described; defects of it\nCharacter of a covetous man\nCharles the Sixth, king of France, mad for anger\nChemical physic censured\nChess-play censured\nChiromantical signs of melancholy\nChirurgical remedies of melancholy\nCholeric melancholy signs\nChorus sancti Viti, a disease\nCircumstances increasing jealousy\nCities' recreations\nCivil lawyers' miseries\nClimes and particular places, how causes of love-melancholy\nClothes a mere cause of good respect\nClothes causes of love-melancholy\nClysters good for melancholy\nCoffee, a Turkey cordial drink\nCold air cause of melancholy\nComets above the moon\nCompound alteratives censured, approved; compound purgers of\nmelancholy; compound wines for melancholy\nCommunity of wives a cure of jealousy\nCompliment and good carriage causes of love-melancholy\nConfections and conserves against melancholy\nConfession of his grief to a friend, a principal cure of melancholy\nConfidence in his physician half a cure\nConjugal love best\nConscience what it is\nConscience troubled, a cause of despair\nContinual cogitation of his mistress a symptom of love-melancholy\nContention, brawling, lawsuits, effects\nContinent or inward causes of melancholy\nContent above all, whence to be had\nContention's cure\nCookery taxed\nCopernicus, his hypothesis of the earth's motion\nCorrectors of accidents in melancholy\nCorrectors to expel windiness, and costiveness helped\nCordials against melancholy\nCostiveness to some a cause of melancholy\nCostiveness helped\nCovetousness defined, described, how it causeth melancholy\nCounsel against melancholy; cure of jealousy; of despair\nCountry recreations\nCrocodiles jealous\nCuckolds common in all ages\nCupping-glasses, cauteries how and when used to melancholy\nCure of melancholy, unlawful, rejected; from God; of head-melancholy;\nover all the body; of hypochondriacal melancholy; of love-melancholy;\nof jealousy; of despair\nCure of melancholy in himself; or friends\nCuriosity described, his effects\nCustom of diet, delight of appetite, how to be kept and yielded to\nD.\nDancing, masking, mumming, censured, approved; their effects, how they\ncause love-melancholy; how symptoms of lovers\nDeath foretold by spirits\nDeath of friends cause of melancholy; other effects; how cured; death\nadvantageous\nDeformity of body no misery\nDelirium\nDespair, equivocations; causes; symptoms; prognostics; cure\nDevils, how they cause melancholy; their, beginning, nature,\nconditions; feel pain, swift in motion, mortal; their orders; power;\nhow they cause religious melancholy; how despair; devils are often in\nlove; shall be saved, as some hold\nDiet what, and how causeth melancholy; quantity; diet of divers nations\nDiet rectified in substance; in quantity\nDiet a cause of love-melancholy; a cure\nDiet, inordinate, of parents, a cause of melancholy to their offspring\nDigression against all manner of discontents; digression of air; of\nanatomy of devils and spirits\nDiscommodities of unequal matches\nDisgrace a cause of melancholy; qualified by counsel\nDissimilar parts of the body\nDistemper of particular parts, causes of melancholy, and how\nDiscontents, cares, miseries, causes of melancholy; how repelled and\ncured by good counsel\nDiseases why inflicted upon us; their number, definition, division;\ndiseases of the head; diseases of the mind; more grievous than those of\nthe body\nDivers accidents causing melancholy\nDivine sentences\nDivines' miseries; with the causes of their miseries\nDotage what\nDotage of lovers\nDowry and money main causes of love-melancholy\nDreams and their kinds\nDreams troublesome, how to be amended\nDrunkards' children often melancholy\nDrunkenness taxed\nE.\nEarth's motion examined; compass, centre; _an sit anamata_.\nEccentrics and epicycles exploded\nEducation a cause of melancholy\nEffects of love\nElection misconceived, cause of despair\nElement of fire exploded\nEmulation, hatred, faction, desire of revenge, causes of melancholy;\ntheir cure\nEnvy and malice causes of melancholy; their antidote\nEpicurus vindicated\nEpicurus's remedy for melancholy\nEpicures, atheists, hypocrites how mad, and melancholy Epithalamium\nEquivocations of melancholy; of jealousy\nEunuchs why kept, and where\nEvacuations, how they cause melancholy\nExercise if immoderate, cause of melancholy; before meals wholesome;\nexercise rectified; several kinds, when fit; exercises of the mind\nExotic and strange simples censured\nExtasies\nEyes main instruments of love; love's darts, seats, orators, arrows,\ntorches; how they pierce\nF.\nFace's prerogative, a most attractive part\nFairies\nFasting cause of melancholy; a cure of love-melancholy; abused, the\ndevil's instrument; effects of it\nFear cause of melancholy, its effects; fear of death, destinies\nforetold; a symptom of melancholy; sign of love-melancholy; antidote to\nfear\nFenny fowl, melancholy\nFiery devils\nFire's rage\nFish, what melancholy\nFish good\nFishes in love\nFishing and fowling, how and when good exercise\nFlaxen hair a great motive of love\nFools often beget wise men; by love become wise\nForce of imagination\nFriends a cure of melancholy\nFruits causing melancholy; allowed\nFumitory purgeth melancholy\nG.\nGaming a cause of melancholy, his effects\nGardens of simples where, to what end\nGardens for pleasure\nGeneral toleration of religion, by whom permitted, and why\nGentry, whence it came first; base without means; vices accompanying\nit; true gentry, whence; gentry commended\nGeography commended\nGeometry, arithmetic, algebra, commended\nGesture cause of love-melancholy\nGifts and promises of great force amongst lovers\nGod's just judgment cause of melancholy; sole cause sometimes\nGold good against melancholy; a most beautiful object\nGood counsel a charm to melancholy; good counsel for lovesick persons;\nagainst melancholy itself; for such as are jealous\nGreat men most part dishonest\nGristle what\nGuts described\nH.\nHand and paps how forcible in love-melancholy\nHard usage a cause of jealousy\nHatred cause of melancholy\nHawking and hunting why good\nHead melancholy's causes; symptoms; its cure\nHearing, what\nHeat immoderate, cause of melancholy\nHealth a treasure\nHeavens penetrable; infinitely swift\nHell where\nHellebore, white and black, purgers of melancholy; black, its virtues\nand history\nHelp from friends against melancholy\nHemorrhage cause of melancholy\nHemorrhoids stopped cause of melancholy\nHerbs causing melancholy; curing melancholy\nHereditary diseases\nHeretics their conditions; their symptoms\nHeroical love's pedigree, power, extent; definition, part affected;\ntyranny\nHippocrates' jealousy\nHonest objects of love\nHope a cure of misery; its benefits\nHope and fear, the Devil's main engines to entrap the world\nHops good against melancholy\nHorseleeches how and when used in melancholy\nHot countries apt and prone to jealousy\nHow oft 'tis fit to eat in a day\nHow to resist passions\nHow men fall in love\nHumours, what they are\nHydrophobia described\nHypochondriacal melancholy; its causes inward, outward; symptom; cure\nof it\nHypochondries misaffected, causes\nHypocrites described\nI.\nIdleness a main cause of melancholy; of love-melancholy; of jealousy\nIgnorance the mother of devotion\nIgnorance commended\nIgnorant persons still circumvented\nImagination what; its force and effects\nImagination of the mother affects her infant\nImmaterial melancholy\nImmortality of the soul proved; impugned by whom\nImpediments of lovers\nImportunity and opportunity cause of love-melancholy; of jealousy\nImprisonment cause of melancholy\nImpostures of devils; of politicians; of priests\nImpotency a cause of jealousy\nImpulsive cause of man's misery\n_Incubi_ and _succubi_\nInconstancy of lovers\nInconstancy a sign of melancholy\nInfirmities of body and mind, what grievances they cause\nInjuries and abuses rectified\nInstrumental causes of diseases\nInstrumental cause of man's misery\nInterpreters of dreams\nInundation's fury\nInventions resulting from love\nInward causes of melancholy\nInward senses described\nIssues when used in melancholy\nJ.\nJealousy a symptom of melancholy; defined, described; of princes; of\nbrute beasts; causes of it; symptoms of it; prognostics; cure of it\nJests how and when to be used\nJews' religious symptoms\nJoy in excess cause of melancholy\nK.\nKings and princes' discontents\nKissing a main cause of love-melancholy; a symptom of love-melancholy\nL.\nLabour, business, cure of love-melancholy; _Lapis Armenus_, its virtues\nagainst melancholy\nLascivious meats to be avoided\nLaughter, its effects\nLaurel a purge for melancholy\nLaws against adultery\nLeo Decimus the pope's scoffing tricks\nLewellyn prince of Wales, his submission\n_Leucata petra_ the cure of lovesick persons\nLiberty of princes and great men, how abused\nLibraries commended\nLiver its site; cause of melancholy distempers, if hot or cold\nLoss of liberty, servitude, imprisonment, cause of melancholy\nLosses in general how they offend; cause of despair; how eased\nLove of gaming and pleasures immoderate, cause of melancholy\nLove of learning, overmuch study, cause of melancholy\nLove's beginning, object, definition, division; love made the world;\nlove's power; in vegetables; in sensible creatures; love's power in\ndevils and spirits; in men; love a disease; a fire; love's passions;\nphrases of lovers; their vain wishes and attempts; lovers impudent;\ncourageous; wise, valiant, free; neat in apparel; poets, musicians,\ndancers; love's effects; love lost revived by sight; love cannot be\ncompelled\nLove and hate symptoms of religious melancholy\nLycanthropia described\nM.\nMadness described; the extent of melancholy; a symptom and effect of\nlove-melancholy\nMade dishes cause melancholy\nMagicians how they cause melancholy; how they cure it\nMahometans their symptoms\nMaids', nuns', and widows' melancholy\nMan's excellency, misery\nMan the greatest enemy to man\nMany means to divert lovers; to cure them\nMarriage if unfortunate cause of melancholy; best cure of\nlove-melancholy; marriage helps; miseries; benefits and commendation\nMathematical studies commended\nMedicines select for melancholy; against wind and costiveness; for\nlove-melancholy\nMelancholy in disposition, melancholy equivocations; definition, name,\ndifference; part and parties affected in melancholy, it's affection;\nmatter; species or kinds of melancholy; melancholy an hereditary\ndisease; meats causing it, &c.; antecedent causes; particular parts;\nsymptoms of it; they are passionate above measure; humorous;\nmelancholy, adust symptoms; mixed symptoms of melancholy with other\ndiseases; melancholy, a cause of jealousy; of despair; melancholy men\nwhy witty; why so apt to laugh, weep, sweat, blush; why they see\nvisions, hear strange noises; why they speak untaught languages,\nprophesy, &c. Memory his seat\n_Menstruus concubitus causa melanc._\nMen seduced by spirits in the night\nMetempsychosis\nMetals, minerals for melancholy\nMeteors strange, how caused\nMetoposcopy foreshowing melancholy\nMilk a melancholy meat\nMind how it works on the body\nMinerals good against melancholy\nMinisters how they cause despair\nMirach, mesentery, matrix, mesaraic veins, causes of melancholy\nMirabolanes purgers of melancholy\nMirth and mercy company excellent against melancholy; their abuses\nMiseries of man; how they cause melancholy; common miseries; miseries\nof both sorts; no man free, miseries' effects in us; sent for our good;\nmiseries of students and scholars\nMitigations of melancholy\nMoney's prerogatives; allurement\nMoon inhabited; moon in love\nMother how cause of melancholy\nMoving faculty described\nMusic a present remedy for melancholy; its effects; a symptom of\nlovers; causes of love-melancholy\nN.\nNakedness of parts a cause of love-melancholy; cure of love-melancholy\nNarrow streets where in use\nNatural melancholy signs\nNatural signs of love-melancholy\nNecessity to what it enforceth\nNeglect and contempt, best cures of jealousy\nNemesis or punishment comes after\nNerves what\nNews most welcome\nNobility censured\nNon-necessary causes of melancholy\nNuns' melancholy\nNurse, how cause of melancholy\nO.\nObjects causing melancholy to be removed\nObstacles and hindrances of lovers\nOccasions to be avoided in love-melancholy\nOdoraments to smell to for melancholy\nOintments, for melancholy\nOintments riotously used\nOld folks apt to be jealous\nOld folks' incontinency taxed\nOld age a cause of melancholy; old men's sons often melancholy\nOne love drives out another\nOpinions of or concerning the soul\nOppression's effects\nOpportunity and importunity causes of love-melancholy\nOrganical parts\nOvermuch joy, pride, praise, how causes of melancholy\nP.\nPalaces\nPaleness and leanness, symptoms of love-melancholy\nPapists' religious symptoms\nParacelsus' defence of minerals\nParents, how they wrong their children; how they cause melancholy by\npropagation; how by remissness and indulgence\nParaenetical discourse to such as are troubled in mind\nParticular parts distempered, how they cause melancholy\nParties affected in religious melancholy\nPassions and perturbations causes of melancholy; how they work on the\nbody; their divisions; how rectified and eased\nPassions of lovers\nPatience a cure of misery\nPatient, his conditions that would be cured; patience, confidence,\nliberality, not to practise on himself; what he must do himself; reveal\nhis grief to a friend\nPennyroyal good against melancholy\nPerjury of lovers\nPersuasion a means to cure love-melancholy; other melancholy\nPhantasy, what\nPhilippus Bonus, how he used a country fellow\nQ.\nQuantity of diet cause; cure of melancholy\nR.\nRational soul\nReading Scriptures good against melancholy\nRecreations good against melancholy\nRedness of the face helped\nRegions of the belly\nRelation or hearing a cause of love-melancholy\nReligious melancholy a distinct species its object; causes of it;\nsymptoms; prognostics; cure; religious policy, by whom\nRepentance, its effects\nRetention and evacuation causes of melancholy; rectified to the cure\nRich men's discontents and miseries; their prerogatives\nRiot in apparel, excess of it, a great cause of love-melancholy\nRivers in love\nRivals and co-rivals\nRoots censured\nRose cross-men's or Rosicrucian's promises\nPhilosophers censured; their errors\nPhilters cause of love-melancholy; how they cure melancholy\nPhlebotomy cause of melancholy; how to be used, when, in melancholy; in\nhead melancholy\nPhlegmatic melancholy signs\nPhrenzy's description\nPhysician's miseries; his qualities if he be good\nPhysic censured; commended; when to be used\nPhysiognomical signs of melancholy\nPictures good against melancholy; cause of love-melancholy\nPlague's effects\nPlanets inhabited\nPlays more famous\nPleasant palaces and gardens\nPleasant objects of love\nPleasing tone and voice a cause of love-melancholy\nPoetical cures of love-melancholy\nPoets why poor\nPoetry a symptom of lovers\nPolitician's pranks\nPoor men's miseries; their happiness; they are dear to God\nPope Leo Decimus, his scoffing\nPork a melancholy meat\nPossession of devils\nPoverty and want causes of melancholy, their effects; no such misery to\nbe poor\nPower of spirits\nPredestination misconstrued, a cause of despair\nPreparatives and purgers for melancholy\nPrecedency, what stirs it causeth\nPrecious stones, metals, altering melancholy\nPreventions to the cure of jealousy\nPride and praise causes of melancholy\nPriests, how they cause religious melancholy\nPrinces' discontents\nProdigals, their miseries; bankrupts and spendthrifts, how punished\nProfitable objects of love\nProgress of love-melancholy exemplified\nPrognostics or events of love-melancholy; of despair; of jealousy; of\nmelancholy\nProspect good against melancholy\nProsperity a cause of misery\nProtestations and deceitful promises of lovers\nPseudoprophets, their pranks; their symptoms\nPulse, peas, beans, cause of melancholy\nPulse of melancholy men, how it is affected\nPulse a sign of love-melancholy\nPurgers and preparatives to head melancholy\nPurging simples upward; downward\nPurging, how cause of melancholy\nS.\nSaints' aid rejected in melancholy\nSalads censured\nSanguine melancholy signs\nScholars' miseries\nScilla or sea-onion, a purger of melancholy\nScipio's continency\nScoffs, calumnies, bitter jests, how they cause melancholy; their\nantidote\nScorzonera, good against melancholy\nScripture misconstrued, cause of religious melancholy; cure of\nmelancholy\nSeasick, good physic for melancholy\nSelf-love cause of melancholy, his effects\nSensible soul and its parts\nSenses, why and how deluded in melancholy\nSentences selected out of humane authors\nServitude cause of melancholy; and imprisonment eased\nSeveral men's delights and recreations\nSevere tutors and guardians causes of melancholy\nShame and disgrace how causes of melancholy, their effects\nSickness for our good\nSighs and tears symptoms of love-melancholy\nSight a principal cause of love-melancholy\nSigns of honest love\nSimilar parts of the body\nSimples censured proper to melancholy: fit to be known; purging\nmelancholy upward; downward, purging simples\nSinging a symptom of lovers; cause of love-melancholy\nSin the impulsive cause of man's misery\nSingle life and virginity commended; their prerogatives\nSlavery of lovers\nSleep and waking causes of melancholy; by what means procured, helped\nSmall bodies have greatest wits\nSmelling what\nSmiling a cause of love-melancholy\nSodomy\nSoldiers most part lascivious\nSolitariness cause of melancholy; coact, voluntary, how good; sign of\nmelancholy\nSorrow its effect; a cause of melancholy; a symptom of melancholy;\neased by counsel\nSoul defined, its faculties; _ex traduceations_, as some hold\nSpices how causes of melancholy\nSpirits and devils, their nature; orders; kinds; power, &c.\nSpleen its site; how misaffected cause of melancholy\nSports\nSpots in the sun\nSpruceness a symptom of lovers\nStars, how causes or signs of melancholy; of love-melancholy; of\njealousy\nStepmother, her mischiefs\nStews, why allowed\nStomach distempered a cause of melancholy\nStones like birds, beasts, fishes, &c.\nStrange nurses, when best\nStreets narrow\nStudy overmuch cause of melancholy; why and how; study good against\nmelancholy\nSubterranean devils\nSupernatural causes of melancholy\nSuperstitious effects, symptoms; how it domineers\nSurfeiting and drunkenness taxed\nSuspicion and jealousy symptoms of melancholy;  how caused\nSwallows, cuckoos, &c., where are they in winter\nSweet tunes and singing causes of love-melancholy\nSymptoms or signs of melancholy in the body; mind; from stars, members;\nfrom education, custom, continuance of time, mixed with other diseases;\nsymptoms of head melancholy; of hypochondriacal melancholy; of the\nwhole body; symptoms of nuns', maids', widows' melancholy; immediate\ncauses of melancholy symptoms; symptoms of love-melancholy; symptoms of\na lover pleased; dejected; Symptoms of jealousy; of religious\nmelancholy; of despair\nSynteresis\nSyrups\nT.\nTale of a prebend\nTarantula's stinging effects\nTaste what\nTemperament a cause of love-melancholy\nTempestuous air, dark and fuliginous, how cause of melancholy\nTerrestrial devils\nTerrors and affrights cause melancholy\nTheologasters censured\nThe best cure of love-melancholy is to let them, have their desire\nTobacco approved, censured\nToleration, religious\nTorments of love\nTransmigration of souls\nTravelling commended, good against melancholy; for love-melancholy\nespecially\nTutors cause melancholy\nU.\nUncharitable men described\nUnderstanding defined, divided\nUnfortunate marriages' effects\nUnkind friends cause melancholy\nUnlawful cures of melancholy rejected\nUpstarts censured, their symptoms\nUrine of melancholy persons\n_Uxorii_\nV.\nVainglory described a cause of melancholy\nValour and courage caused by love\nVariation of the compass, where\nVariety of meats and dishes cause melancholy\nVariety of mistresses and objects a cure of melancholy\nVariety of weather, air, manners, countries, whence, &c.\nVariety of places, change of air, good against melancholy\nVegetal soul and its faculties\nVegetal creatures in love\nVeins described\nVenus rectified\nVenery a cause of melancholy\nVenison a melancholy meat\nVices of women\nViolent misery continues not\nViolent death, event of love-melancholy; prognostic of despair; by some\ndefended; how to be censured\nVirginity, by what signs to be known; commended\nVirtue and vice, principal habits of the will\n_Vitex_ or _agnus castus_ good against love-melancholy\nW.\nWaking cause of melancholy; a symptom; cured\nWalking, shooting, swimming, &c. good against melancholy\n\n\nNotes\n\n1. His elder brother was William Burton, the Leicestershire antiquary,\nborn 24th August, 1575, educated at Sutton Coldfield, admitted\ncommoner, or gentleman commoner, of Brazen Nose College, 1591; at the\nInner Temple, 20th May, 1593; B. A. 22d June, 1594; and afterwards a\nbarrister and reporter in the Court of Common Pleas. But his natural\ngenius, says Wood, leading him to the studies of heraldry, genealogies,\nand antiquities, he became excellent in those obscure and intricate\nmatters; and look upon him as a gentleman, was accounted, by all that\nknew him, to be the best of his time for those studies, as may appear\nby his 'Description of Leicestershire.' His weak constitution not\npermitting him to follow business, he retired into the country, and his\ngreatest work, The Description of Leicestershire, was published in\nfolio, 1623. He died at Falde, after suffering much in the civil war,\n6th April, 1645, and was buried in the parish church belonging thereto,\ncalled Hanbury.\n\n2. This is Wood's account. His will says, Nuneaton; but a passage in\nthis work [see fol. 304,] mentions Sutton Coldfield; probably he may\nhave been at both schools.\n\n3. So in the Register.\n\n4. So in the Register.\n\n5. Originating, perhaps, in a note, p. 448, 6th edit. (p. 455 of the\npresent), in which a book is quoted as having been printed at Paris\n1624, _seven_ years after Burton's first edition. As, however, the\neditions after that of 1621, are regularly marked in succession to the\neighth, printed in 1676, there seems very little reason to doubt that,\nin the note above alluded to, either 1624 has been a misprint for 1628,\nor _seven_ years for _three_ years. The numerous typographical errata\nin other parts of the work strongly aid this latter supposition.\n\n6. Haec comice dicta cave ne male capias.\n\n7. Seneca in ludo in mortem Claudii Caesaris.\n\n8. Lib. de Curiositate.\n\n9. Modo haec tibi usui sint, quemvis auctorem fingito. Wecker.\n\n10. Lib. 10, c. 12. Multa a male feriatis in Democriti nomine commenta\ndata, nobilitatis, auctoritatisque ejus perfugio utentibus.\n\n11. Martialis. lib. 10, epigr. 14.\n\n12. Juv. sat. 1.\n\n13. Auth. Pet. Besseo edit. Coloniae, 1616.\n\n14. Hip. Epist. Dameget.\n\n15. Laert. lib 9.\n\n16. Hortulo sibi cellulam seligens, ibique seipsum includens, vixit\nsolitarius.\n\n17. Floruit Olympiade 80; 700 annis post Troiam.\n\n18. Diacos. quod cunctis operibus facile excellit. Laert.\n\n19. Col. lib. 1. c. 1.\n\n20. Const. lib. de agric. passim.\n\n21. Volucrum voces et linguas intelligere se dicit Abderitans Ep. Hip.\n\n22. Sabellicus exempl., lib. 10. Oculis se privavit, ut melius\ncontemplationi operam daret, sublimi vir ingenio, profundae\ncogitationis, &c.\n\n23. Naturalia, moralia, mathematica, liberales disciplinas, artiumque\nomnium peritiam callebat.\n\n24. Nothing in nature's power to contrive of which he has not written.\n\n25. Veni Athenas, et nemo me novit.\n\n26. Idem contemptui et admirationi habitus.\n\n27. Solebat ad portam ambulare, et inde, &c. Hip. Ep. Dameg.\n\n28. Perpetuorisu pulmonem agitare solebat Democritus. Juv. Sat. 7.\n\n29. Non sum dignus praestare matella. Mart.\n\n30. Christ Church in Oxford.\n\n31. Praefat. Hist.\n\n32. Keeper of our college library, lately revived by Otho Nicolson,\nEsquire.\n\n33. Scaliger.\n\n34. Somebody in everything, nobody in each thing.\n\n35. In Theat.\n\n36. Phil. Stoic. li. diff. 8. Dogma cupidis et curiosis ingeniis\nimprimendum, ut sit talis qui nulli rei serviat, aut exacte unum\naliquid elaboret, alia negligens, ut artifices, &c.\n\n37. Delibare gratum de quocunque cibo, et pittisare de quocunque dolio\njucundum.\n\n38. Essays, lib. 3.\n\n39. He that is everywhere is nowhere.\n\n40. Praefat. bibliothec.\n\n41. Ambo fortes et fortunati, Mars idem magisterii dominus juxta primam\nLeovitii regulam.\n\n42. Hensius.\n\n43. Calide ambientes, solicite litigantes, aut misere excidentes,\nvoces, strepitum contentiones, &c.\n\n44. Cyp. ad Donat. Unice securus, ne excidam in foro, aut in mari\nIndico bonis eluam, de dote filiae, patrimonio filii non sum solicitus.\n\n45. Not so sagacious an observer as simple a narrator.\n\n46. Hor. Ep. lib. 1. xix., 20.\n\n47. Per. A laughter with a petulant spleen.\n\n48. Hor. lib. 1, sat. 9.\n\n49. Secundum moenia locus erat frondosis populis opacus, vitibusque\nsponte natis, tenuis prope aqua defluebat, placide murmurans, ubi\nsedile et domus Democriti conspiciebatur.\n\n50. Ipse composite considebat, super genua volumen habens, et utrinque\nalia patentia parata, dissectaque animalia cumulatim strata, quorum\nviscera rimabatur.\n\n51. Cum mundus extra se sit, et mente captus sit, et nesciat se\nlanguere, ut medelam adhibeat.\n\n52. Scaliger, Ep. ad Patisonem. Nihil magis lectorem invitat quam in\nopinatum argilinentum, neque vendibilior merx est quam petulans liber.\n\n53. Lib. xx. c. 11. Miras sequuntur inscriptionum festivitates.\n\n54. Praefat. Nat. Hist. Patri obstetricem parturienti filiae accersenti\nmoram injicere possunt.\n\n55. Anatomy of Popery, Anatomy of immortality, Angelus salas, Anatomy\nof Antimony, &c.\n\n56. Cont. l. 4, c. 9. Non est cura melior quam labor.\n\n57. Hor. De Arte Poet.\n\n58. Non quod de novo quid addere, aut a veteribus praetermissum, sed\npropriae exercitationis causa.\n\n59. Qui novit, neque id quod sentit exprimit, perinde est ac si\nnesciret.\n\n60. Jovius Praef. Hist.\n\n61. Erasmus.\n\n62. Otium otio dolorem dolore sum solatus.\n\n63. Observat. l. 1.\n\n64. M. Joh. Rous, our Protobib. Oxon. M. Hopper, M. Guthridge, &c.\n\n65. Quae illi audire et legere solent, eorum partim vidi egomet, alia\ngessi, quae illi literis, ego militando didici, nunc vos existimate\nfacta an dicta pluris sint.\n\n66. Dido Virg. Taught by that Power that pities me, I learn to pity\nthem.\n\n67. Camden, Ipsa elephantiasi correpta elephantiasis hospicium\nconstruxit.\n\n68. Iliada post Homerum.\n\n69. Nihil praetermissum quod a quovis dici possit.\n\n70. Martialis.\n\n71. Magis impium mortuorum lucubrationes, quam vestes furari.\n\n72. Eccl. ult.\n\n73. Libros Eunuchi gignunt, steriles pariunt.\n\n74. D. King praefat. lect. Jonas, the late right reverend Lord B. of\nLondon.\n\n75. Homines famelici gloriae ad ostentationem eruditionis undique\ncongerunt. Buchananus.\n\n76. Effacinati etiam laudis amore, &c. Justus Baronius.\n\n77. Ex ruinis alienae existimationis sibi gradum ad famam struunt.\n\n78. Exercit. 288.\n\n79. Omnes sibi famam quaerunt et quovis modo in orbem spargi\ncontendunt, ut novae alicujus rei habeantur auctores. Praef. biblioth.\n\n80. Praefat. hist.\n\n81. Plautus.\n\n82. E Democriti puteo.\n\n83. Non tam refertae bibliothecae quam cloacae.\n\n84. Et quicquid cartis amicitur ineptis.\n\n85. Epist. ad Petas. in regno Franciae omnibus scribendi datur\nlibertas, paucis facultas.\n\n86. Olim literae ob homines in precio, nunc sordent ob homines.\n\n87. Ans. pac.\n\n88. Inter tot mille volumina vix unus a cujus lectione quis melior\nevadat, immo potius non pejor.\n\n89. Palingenius. What does any one, who reads such works, learn or know\nbut dreams and trifling things.\n\n90. Lib. 5. de Sap.\n\n91. Sterile oportet esse ingenium quod in hoc scripturientum pruritus,\n&c.\n\n92. Cardan, praef. ad Consol.\n\n93. Hor. lib. 1, sat. 4.\n\n94. Epist. lib. 1. Magnum poetarum proventum annus hic attulit, mense\nAprili nullus fere dies quo non aliquis recitavit.\n\n95. Idem.\n\n96. Principibus et doctoribus deliberandum relinquo, ut arguantur\nauctorum furta et milies repetita tollantur, et temere scribendi libido\ncoerceatur, aliter in infinitum progressura.\n\n97. Onerabuntur ingenia, nemo legendis sufficit.\n\n98. Libris obraimur, oculi legendo, manus volitando dolent. Fam. Strada\nMomo. Lucretius.\n\n99. Quicquid ubique bene dictum facio meum, et illud nunc meis ad\ncompendium, nunc ad fidem et auctoritatem alienis exprimo verbis, omnes\nauctores meos clientes esse arbitror, &c. Sarisburiensis ad Polycrat.\nprol.\n\n100. In Epitaph. Nep. illud Cyp. hoc Lact. illud Hilar. est, ita\nVictorinus, in hunc modum loquutus est Arnobius, &c.\n\n101. Praef. ad Syntax. med.\n\n102. Until a later age and a happier lot produce something more truly\ngrand.\n\n103. In Luc. 10. tom. 2. Pigmei Gigantum humeris impositi plusquam ipsi\nGigantes vident.\n\n104. Nec aranearum textus ideo melior quia ex se fila gignuntur, nec\nnoster ideo vilior, quia ex alienis libamus ut apes. Lipsius adversus\ndialogist.\n\n105. Uno absurdo dato mille sequuntur.\n\n106. Non dubito multos lectores hic fore stultos.\n\n107. Martial, 13, 2.\n\n108. Ut venatores feram e vestigio impresso, virum scriptiuncula. Lips.\n\n109. Hor.\n\n110. Hor.\n\n111. Antwerp. fol. 1607.\n\n112. Muretus.\n\n113. Lipsius.\n\n114. Hor.\n\n115. Fieri non potest, ut quod quisque cogitat, dicat unus. Muretus.\n\n116. Lib. 1. de ord., cap. 11.\n\n117. Erasmus.\n\n118. Annal. Tom. 3. ad annum 360. Est porcus ille qui sacerdotem ex\namplitudine redituum sordide demeritur.\n\n119. Erasm. dial.\n\n120. Epist. lib. 6. Cujusque ingenium non statim emergit, nisi materiae\nfautor, occasio, commendatorque contingat.\n\n121. Praef. hist.\n\n122. Laudari a laudato laus est.\n\n123. Vit. Persii.\n\n124. Minuit praesentia famam.\n\n125. Lipsius Judic. de Seneca.\n\n126. Lib. 10. Plurirmum studii, multam rerum cognitionem, omnem\nstudiorum materiam, &c. multa in eo probanda, multa admiranda.\n\n127. Suet. Arena sine calce.\n\n128. Introduct. ad Sen.\n\n129. Judic. de Sen. Vix aliquis tam absolutus, ut alteri per omnia\nsatisfaciat, nisi longa temporis praescripto, semota judicandi\nlibertate, religione quidam animos occuparis.\n\n130. Hor. Ep. 1, lib. 19.\n\n131. Aeque turpe frigide laudari ac insectanter vituperari. Phavorinus\nA. Gel. lib. 19, cap. 2.\n\n132. Ovid, trist. 11. eleg 6.\n\n133. Juven. sat. 5.\n\n134. Aut artis inscii aut quaestui magis quam literis student. hab.\nCantab. et Lond. Excus. 1976.\n\n135. Ovid. de pont. Eleg. l. 6.\n\n136. Hor.\n\n137. Tom. 3. Philopseud. accepto pessulo, quum carmen quoddam dixisset,\neffecit ut ambularet, aquam hauriret, urnam pararet, &c.\n\n138. Eusebius, eccles. hist. lib. 6.\n\n139. Stans pede in uno, as he made verses.\n\n140. Virg.\n\n141. Non eadem a summo expectes, minimoque poeta.\n\n142. Stylus hic nullus, praeter parrhesiam.\n\n143. Qui rebus se exercet, verba negligit, et qui callet artem dicendi,\nnullam disciplinam habet recognitam.\n\n144. Palingenius. Words may be resplendent with ornament, but they\ncontain no marrow within.\n\n145. Cujuscunque orationem vides politam et sollicitam, scito animum in\npusilis occupatum, in scriptis nil solidum. Epist. lib. 1. 21.\n\n146. Philostratus, lib. 8. vit. Apol. Negligebat oratoriam facultatem,\net penitus aspernabatur ejus professores, quod linguam duntaxat, non\nautem mentem redderent eruditiorem.\n\n147. Hic enim, quod Seneca de Ponto, bos herbam, ciconia larisam, canis\nleporem, virgo florem legat.\n\n148. Pet. Nannius not. in Hor.\n\n149. Non hic colonus domicilium habeo, sed topiarii in morem, hinc inde\nflorem vellico, ut canis Nilum lambens.\n\n150. Supra bis mille notabiles errores Laurentii demonstravi, &c.\n\n151. Philo de Con.\n\n152. Virg.\n\n153. Frambesarius, Sennertus, Ferandus, &c.\n\n154. Ter. Adelph.\n\n155. Heaut. Act 1. scen. 1.\n\n156. Gellius. lib. 18, cap. 3.\n\n157. Et inde catena quaedam fit, quae haeredes etiam ligat. Cardan.\nHensius.\n\n158. Malle se bellum cum magno principe gerere, quam cum uno ex fratrum\nmendicantium ordine.\n\n159. Hor. epod. lib. od. 7.\n\n160. Epist. 86, ad Casulam presb.\n\n161. Lib. 12, cap. 1. Mutos nasci, et omni scientia egere satius\nfuisset, quam sic in propriam perniciem insanire.\n\n162. But it would be better not to write, for silence is the safer\ncourse.\n\n163. Infelix mortalitas inutilibus quaestionibus ac disceptationibus\nvitam traducimus, naturae principes thesauros, in quibus gravissimae\nmorborum medicinae collocatae sunt, interim intactos relinquimus. Nec\nipsi solum relinquimus, sed et allos prohibemus, impedimus,\ncondemnamus, ludibriisque afficimus.\n\n164. Quod in praxi minime fortunatus esset, medicinam reliquit, et\nordinibus initiatus in Theologia postmodum scripsit. Gesner\nBibliotheca.\n\n165. P. Jovius.\n\n166. M. W. Burton, preface to his description of Leicestershire,\nprinted at London by W. Jaggard, for J. White, 1622.\n\n167. In Hygiasticon, neque enim haec tractatio aliena videri debet a\ntheologo, &c. agitur de morbo animae.\n\n168. D. Clayton in comitiis, anno 1621.\n\n169. Hor.\n\n170. Lib. de pestil.\n\n171. In Newark in Nottinghamshire. Cum duo edificasset castella, ad\ntollendam structionis invidiam, et expiandam maculam, duo instituit\ncaenobia, et collegis relgiosis implevit.\n\n172. Ferdinando de Quir. anno 1612. Amsterdami impress.\n\n173. Praefat. ad Characteres: Spero enim (O Policles) libros nostros\nmeliores inde futuros, quod istiusmodi memoriae mandata reliquerimus,\nex preceptis et exemplis nostris ad vitam accommodatis, ut se inde\ncorrigant.\n\n174. Part 1. sect. 3.\n\n175. praef. lectori.\n\n176. Ep. 2. 1. 2. ad Donatum. Paulisper te crede subduci in ardui\nmontis verticem celsiorem, speculare inde rerum jacentium facies, et\noculis in diversa porrectis, fluctuantis mundi turbines intuere, jam\nsimul aut ridebis aut misereberis, &c.\n\n177. Controv. l. 2. cont. 7. et l. 6. cont.\n\n178. Horatius.\n\n179. Idem, Hor. l. 2. Satyra 3. Damasipus Stoicus probat omnes stultos\ninsanire.\n\n180. Tom. 2. sympos. lib. 5. c. 6. Animi affectiones, si diutius\ninhaereant, pravos generant habitus.\n\n181. Lib. 28, cap. 1. Synt. art. mir. Morbus nihil est aliud quam\ndissolutio quaedam ac perturbatio foederis in corpore existentis, sicut\net sanitas est consentientis bene corporis consummatio quaedam.\n\n182. Lib. 9. Geogr. Plures olim gentes navigabant illuc sanitatis\ncausa.\n\n183. Eccles. i. 24.\n\n184. Jure haereditario sapere jubentur. Euphormio Satyr.\n\n185. Apud quos virtus, insania et furor esse dicitur.\n\n186. Calcagninus Apol. omnes mirabantur, putantes illisam iri\nstultitiam. Sed praeter expectationem res evenit, Audax stultitia in\neam irruit, &c. illa cedit irrisa, et plures hinc habet sectatores\nstultitia.\n\n187. Non est respondendum stulto secundum stultitiam.\n\n188. 2 Reg. 7.\n\n189. Lib. 10. ep. 97.\n\n190. Aug. ep. 178.\n\n191. Quis nisi mentis inops, &c.\n\n192. Quid insanius quam pro momentanea felicitate aeternis te mancipare\nsuppliciis?\n\n193. In fine Phaedonis. Hic finis fuit amici nostri o Eucrates, nostro\nquidem judicio omnium quos experti sumus optimi et apprime\nsapientissimi, et justissimi.\n\n194. Xenop. l. 4. de dictis Socratis ad finem, talis fuit Socrates quem\nomnium optimum et felicissimum statuam.\n\n195. Lib. 25. Platonis Convivio.\n\n196. Lucretius.\n\n197. Anaxagoras olim mens dictus ab antiquis.\n\n198. Regula naturae, naturae miraculum, ipsa eruditio daemonium\nhominis, sol scientiarum, mare, sophia, antistes literarum et\nsapientiae, ut Scioppius olim de Scal, et Heinsius. Aquila In nubibus\nImperator literatorum, columen literarum, abyssus eruditionis, ocellus\nEuropae, Scaliger.\n\n199. Lib. 3. de sap c. 17. et 20. omnes Philosophi, aut stulti, aut\ninsani; nulla anus nullus aeger ineptius deliravit.\n\n200. Democritus a Leucippo doctus, haeridatem stultitiae reliquit Epic.\n\n201. Hor. car. lib. 1. od. 34. 1. epicur.\n\n202. Nihil interest inter hos et bestias nisi quod loquantur. de sa. l.\n26. c. 8.\n\n203. Cap. de virt.\n\n204. Neb. et Ranis.\n\n205. Omnium disciplinarum ignarus.\n\n206. Omnium disciplinarum ignarus.\n\n207. Pulchrorum adolescentum causa frequentur gymnasium, obibat, &c.\n\n208. Seneca. Seis rotunda metiri, sed non tuum animum.\n\n209. Ab uberibus sapientia lactati caecutire non possunt.\n\n210. Cor Xenodoti et jecur Cratetis.\n\n211. Lib. de nat. boni.\n\n212. Hic profundissimae Sophiae fodinae.\n\n213. Panegyr. Trajano omnes actiones exprobrare stultitiam videntur.\n\n214. Ser. 4. in domi Pal. Mundus qui ob antiquitatem deberet esse\nsapiens, semper stultizat, et nullis flagellis alteratur, sed ut puer\nvult rosis et floribus coronari.\n\n215. Insanum te omnes pueri, clamantque puellae. Hor.\n\n216. Plautus Aubular.\n\n217. Adelph. act. 5. scen. 8.\n\n218. Tully Tusc. 5. fortune, not wisdom, governs our lives.\n\n219. Plato Apologia Socratis.\n\n220. Ant. Dial.\n\n221. Lib. 3. de sap. pauci ut video sanae mentis sunt.\n\n222. Stulte et incaute omnia agi video.\n\n223. Insania non omnibus eadem, Erasm. chil. 3. cent. 10. nemo\nmortalium qui non aliqua in re desipit, licet alius alio morbo laboret,\nhic libidinis, ille avaritiae, ambitionis, invidiae.\n\n224. Hor. l. 2. sat. 3.\n\n225. Lib. 1. de aulico. Est in unoquoque nostrum seminarium aliquod\nstultitiae, quod si quando excitetur, in infinitum facile excrescit.\n\n226. Primaque lux vitae prima juroris erat.\n\n227. Tibullus, stulti praetereunt dies, their wits are a\nwool-gathering. So fools commonly dote.\n\n228. Dial. contemplantes, Tom: 2.\n\n229. Catullus.\n\n230. Sub ramosa platano sedentem, solum, discalceatum, super lapidem,\nvalde pallidum ac macilentum, promissa barba, librum super genibus\nhabentem.\n\n231. De furore, mania melancholia scribo, ut sciam quo pacto in\nhominibus gignatur, fiat, crescat, cumuletur, minuatur; haec inquit\nanimalia quae vides propterea seco, non Dei opera perosus, sed fellis\nbilisque naturam disquirens.\n\n232. Aust. l. 1. in Gen. Jumenti & servi tui obsequium rigide postulas,\net tu nullum praestas aliis, nec ipsi Deo.\n\n233. Uxores ducunt, mox foras ejiciunt.\n\n234. Pueros amant, mox fastidiunt.\n\n235. Quid hoc ab insania deest?\n\n236. Reges eligunt, deponunt.\n\n237. Contra parentes, fratres, cives, perpetuo rixantur, et inimicitias\nagunt.\n\n238. Idola inanimata amant, animata odio habent, sic pontificii.\n\n239. Credo equidem vivos ducent e marmore vultus.\n\n240. Suam stultitiam perspicit nemo, sed alter alterum deridet.\n\n241. Denique sit finis querendi, cumque habeas plus, pauperiem metuas\nminis, et finire laborem incipias, partis quod avebas, utere Hor.\n\n242. Astutam vapido servat sub pectore vulpem. Et cum vulpo positus\npariter vulpinarier. Cretizan dum cum Crete.\n\n243. Qui fit Mecaenas ut nemo quam sibi sortem. Seu ratio dederit, seu\nsors objecerit, illa contentus vivat, &c. Hor.\n\n244. Diruit, aedificat, mutat quadrata rotundis. Trajanus pontem\nstruxit super Danubium, quem successor ejus Adrianus statim demolitus.\n\n245. Qua quid in re ab infantibus differunt, quibus mens et sensus sine\nratione inest, quicquid sese his offert volupe est.\n\n246. Idem Plut.\n\n247. Ut insaniae causam disquiram bruta macto et seco, cum hoc potius\nin hominibus investigandum esset.\n\n248. Totus a nativitate morbus est.\n\n249. In vigore furibundus, quum decrescit insanabilis.\n\n250. Cyprian. ad Donatum. Qui sedet crimina judicaturus, &c.\n\n251. Tu pessimus omnium latro es, as a thief told Alexander in Curtius.\nDamnat foras judex, quod intus operatur, Cyprian.\n\n252. Vultus magna cura, magna animi incuria. Am. Marcel.\n\n253. Horrenda res est, vix duo verba sine mendacio proferuntur: et\nquamvis solenniter homines ad veritatem dicendum invitentur, pejerare\ntamen non dubitant, ut ex decem testibus vix unus verum dicat. Calv. in\n8 John, Serm 1.\n\n254. Sapientiam insaniam esse dicunt.\n\n255. Siquidem sapientiae suae admiratione me complevit, offendi\nsapientissimum virum, qui salvos potest omnes homines reddere.\n\n256. E. Graec. epig.\n\n257. Plures Democriti nunc non sufficiunt, opus Democrito qui\nDemocritum rideat. Eras Moria.\n\n258. Polycrat. lib. 3. cap. 8. e Petron.\n\n259. Ubi omnes delirabant, omnes insani, &c. hodie nauta, cras\nphilosophus; hodie faber, cras pharmacopola; hic modo regem agebat\nmulto sattellitio, tiara, et sceptro ornatus, nunc vili amictus\ncenticulo, asinum elitellarium impellit.\n\n260. Calcagninus Apol. Crysalus e caeteris auro dives, manicato pepio\net tiara conspicuus, levis alioquin et nullius consilii, &c. magno\nfastu ingredienti assurgunt dii, &c.\n\n261. Sed hominis levitatem Jupiter perspiciens, at tu (iniquit) esto\nbombilio, &c. protinusque vestis illa manicata in alas versa est, et\nmortales inde Chrysalides vocant hujusmodi homines.\n\n262. You will meet covetous fools and prodigal sycophants everywhere.\n\n263. Juven.\n\n264. Juven.\n\n265. De bello Jud. l. 8. c. 11. Iniquitates vestrae neminem latent,\ninque dies singulos certamen habetis quis pejor sit.\n\n266. Hor.\n\n267. Lib. 5. Epist. 8.\n\n268. Hor.\n\n269. Superstitio est insanus error.\n\n270. Lib. 8. hist. Belg.\n\n271. Lucan.\n\n272. Father Angelo, the Duke of Joyeux, going barefoot over the Alps to\nRome, &c.\n\n273. Si cui intueri vacet quae patiuntur superstitiosi, invenies tam\nindecora honestis, tam indigna liberis, tam dissimilia sanis, ut nemo\nfuerit dubitaturus furere eos, si cum paucioribus fuerent. Senec.\n\n274. Quid dicam de eorum indulgentiis, oblationibus, votis,\nsolutionibus, jejuniis, coenobiis, somniis, horis, organis, cantilenis,\ncampanis, simulachris, missis, purgatoriis, mitris, breviariis, bullis,\nlustralibus, aquis, rasuris, unctionibus, candelis, calicibus,\ncrucibus, mappis, cereis, thuribulis, incantationibus, exorcismis,\nsputis, legendis, &c. Baleus de actis Rom. Pont.\n\n275. Pleasing spectacles to the ignorant poor.\n\n276. Th. Neageor.\n\n277. Dum simulant spernere, acquisiverunt sibi 30 annorum spatio bis\ncentena millia librarum annua. Arnold.\n\n278. Et quum interdiu de virtute loquuti sunt, sero in latibulis clunes\nagitant labore nocturno, Agryppa.\n\n279. 1 Tim. iii. 13. But they shall prevail no longer, their madness\nshall be known to all men.\n\n280. Benignitatis sinus solebat esse, nunc litium officina curia Romana\nBudaeus.\n\n281. Quid tibi videtur facturus Democritus, si horum spectator\ncontigisset?\n\n282. Ob inanes ditionum titulos, ob prereptum locum, ob interceptam\nmulierculam, vel quod e stultitia natum, vel e malitia, quod cupido\ndominandi, libido nocendi, &c.\n\n283. Bellum rem plane bellui nam vocat Morus. Utop. lib. 2.\n\n284. Munster. Cosmog. l. 5, c. 3. E. Dict. Cretens.\n\n285. Jovius vit. ejus.\n\n286. Comineus.\n\n287. Lib. 3.\n\n288. Hist. of the siege of Ostend, fol. 23.\n\n289. Erasmus de bello. Ut placidum illud animal benevoletiae natum tam\nferina vecordia in mutuam rueret perniciem.\n\n290. Rich. Dinoth. praefat. Belli civilis Gal.\n\n291. Jovius.\n\n292. Dolus, asperitas, in justitia propria bellorum negotia. Tertul.\n\n293. Trully.\n\n294. Lucan.\n\n295. Pater in filium, affinis in affinem, amicus in amicum, &c. Regio\ncum regione, regnum regno colliditur. Populus populo in mutuam\nperniciem, belluarum instar sanguinolente ruentium.\n\n296. Libanii declam.\n\n297. Ira enim et furor Bellonae consultores, &c. dementes sacerdotes\nsunt.\n\n298. Bellum quasi bellua et ad omnia scelera furor immissus.\n\n299. Gallorum decies centum millia ceciderunt. Ecclesiaris 20 millia\nfundamentis excisa.\n\n300. Belli civilis Gal. l. 1. hoc ferali bello et caedibus omnia\nrepleverunt, et regnum amplissimum a fundamentis pene everterunt,\nplebis tot myriades gladio, bello, fame miserabiliter perierunt.\n\n301. Pont. Huterus.\n\n302. Comineus. Ut nullus non execretur et admiretur crudelitatem, et\nbarbaram insaniam, quae inter homines eodem sub caelo natos, ejusdem\nlinguae, sanguinis, religionis, exercebator.\n\n303. Lucan.\n\n304. Virg.\n\n305. Bishop of Cuseo, an eyewitness.\n\n306. Read Meteran of his stupend cruelties.\n\n307. Hensius Austriaco.\n\n308. Virg. Georg. impious war rages throughout the whole world\n\n309. Jansenius Gallobelgicus 1596. Mundus furiosus, inscriptio libri.\n\n310. Exercitat. 250. serm. 4.\n\n311. Fleat Heraclitus an rideat Democritus.\n\n312. Curae leves loquuntur, ingentes stupent.\n\n313. Arma amens capio, nec sat rationis in armis.\n\n314. Erasmus.\n\n315. Pro Murena. Omnes urbanae res, omnia studia, omnis forensis laus\net industria latet in tutela et praecidio bellicae virtutis, et simul\natque increpuit suspicio tumultus, artes illico nostrae conticescunt.\n\n316. Ser. 13.\n\n317. Crudelissimos saevissimosque latrones, fortissimos haberi\npropugnatores, fidissimos duces habent, bruta persuasione donati.\n\n318. Eobanus Hessus. Quibus omnis in armis vita placet, non ulla juvat\nnisi morte, nec ullam esse putant vitam, quae non assueverit armis.\n\n319. Lib. 10. vit. Scanperbeg.\n\n320. Nulli beatiores habiti, quam qui in praelus cecidissent. Brisonius\nde rep. Persarum. l. 3. fol. 3. 44. Idem Lactantius de Romanis et\nGraecis. Idem Ammianus, lib. 23. de Parthis. Judicatur is solus beatus\napud eos, qui in praelio fuderit animam. De Benef. lib. 2. c. 1.\n\n321. Nat. quaest. lib. 3.\n\n322. Boterus Amphitridion. Busbequius Turc. hist. Per caedes et\nsanguinem parare hominibus ascensum in coelum putant, Lactan. de falsa\nrelig. l. 1. cap. 8.\n\n323. Quoniam bella acerbissima dei flagella sunt quibus hominum\npertinaciam punit, ea perpetua oblivione sepelienda potius quam\nmemoriae mandanda plerique judicant. Rich. Dinoth. praef. hist. Gall.\n\n324. Cruentam humani generis pestem, et perniciem divinitatis nota\ninsigniunt.\n\n325. Et quod dolendum, applausum habent et occursum viri tales.\n\n326. Herculi eadem porta ad coelum patuit, qui magnam generis humani\npartem perdidit.\n\n327. Virg. Aeneid. 7.\n\n328. Hominicidium quum committunt singuli, crimen est, quum publice\ngeritur, virtus vocatur. Cyprianus.\n\n329. Seneca. Successful vice is called virtue.\n\n330. Juven.\n\n331. De vanit. scient. de princip. nobilitatis.\n\n332. Juven. Sat. 4.\n\n333. Pausa rapit, quod Natta reliquit. Tu pessimus omnium latro es, as\nDemetrius the Pirate told Alexander in Curtius.\n\n334. Non ausi mutire, &c. Aesop.\n\n335. Improbum et stultum, si divitem multos bonos viros in servitutem\nhabentem, ob id duntaxat quod ei contingat aureorum numismatum cumulus,\nut appendices, et additamenta numismatum. Morus Utopia.\n\n336. Eorumque detestantur Utopienses insaniam, qui divinos honores iis\nimpendunt, quos sordidos et avaros agnoscunt; non alio respectu\nhonorantes, quam quod dites sint. Idem. lib. 2.\n\n337. Cyp. 2 ad Donat. ep. Ut reus innocens pereat, sit nocens. Judex\ndamnat foras, quod intus operatur.\n\n338. Sidonius Apo.\n\n339. Salvianus l. 3. de providen.\n\n340. Ergo judicium nihil est nisi publica merces. Petronius. Quid\nfaciant leges ubi sola pecunia regnat? Idem.\n\n341. Hic arcentur haerediatatibus liberi, hic donatur bonis alienis,\nfalsum consulit, alter testamentum corrumpit, &c. Idem.\n\n342. Vexat censura columbas.\n\n343. Plaut. mostel.\n\n344. Idem.\n\n345. Juven. Sat. 4.\n\n346. Quod tot sint fures et mendici, magistratuum culpa fit, qui malos\nimitantur praeceptores, qui discipulos libentius verberant quam docunt.\nMorus, Utop. lib. 1.\n\n347. Decernuntur furi gravia et horrenda supplicia, quum potius\nprovidendum multo foret ne fures sint, ne cuiquam tam dira furandi aut\npereundi sit necessitas. Idem.\n\n348. Boterus de augment. urb lib. 3. cap. 3.\n\n349. E fraterno corde sanguinem eliciunt.\n\n350. Milvus rapit ac deglubit.\n\n351. Petronius de Crotone civit.\n\n352. Quid forum? locus quo alius alium circumvenit.\n\n353. Vastum chaos, larvarum emporium, theatrum hypocrisios, &c.\n\n354. Nemo coelum, nemo jusjurandum, nemo Jovem pluris facit, sed omnes\napertis oculis bona sua computant. Petron.\n\n355. Plutarch, vit. ejus. Indecorum animatis ut calceis uti aut vitris,\nquae ubi fracta abjicimus, nam ut de meipso dicam, nec bovem senem\nvendideram, nedum hominem natu grandem laboris socium.\n\n356. Jovius. Cum innumera illius beneficia rependere non posset aliter,\ninterfici jussit.\n\n357. Beneficia eo usque lata sunt dum videntur solvi posse, ubi multum,\nantevenere pro gratia odium redditur. Tac.\n\n358. Paucis charior est fides quam pecunia. Salust.\n\n359. Prima fere vota et cunctis, &c.\n\n360. Et genus et formam regina pecunia donat. Quantum quisque sua\nnummorum servat in arca, tantum habet et fidei.\n\n361. Non a peritia sed ab ornatu et vulgi vocibus habemur excellentes.\nCardan. l. 2. de cons.\n\n362. Perjurata suo postponit numina lucro, Mercator. Ut necessarium sit\nvel Deo displicere, vel ab hominibus contemni, vexari, negligi.\n\n363. Qui Curios simulant et Bacchanalia vivunt.\n\n364. Tragelapho similes vel centauris, sursum homines, deorsum equi.\n\n365. Praeceptis suis coelum promittunt, ipsi interim pulveris terreni\nvilia mancipia.\n\n366. Aeneas Silv.\n\n367. Arridere homines ut saeviant, blandiri ut fallant. Cyp. ad\nDonatum.\n\n368. Love and hate are like the two ends of a perspective glass, the\none multiplies, the other makes less.\n\n369. Ministri locupletiores iis quibus ministratur, servus majores opes\nhabens quam patronus.\n\n370. Qui terram colunt equi paleis pascuntur, qui otiantur caballi\navena saginantur, discalceatus discurrit qui calces aliis facit.\n\n371. Juven. Do you laugh? he is shaken by still greater laughter; he\nweeps also when he has beheld the tears of his friend.\n\n372. Bodin, lib. 4. de repub. cap. 6.\n\n373. Plinius l. 37. cap. 3. capillos habuit succineos, exinde factum ut\nomnes puellae Romanae colorem illum affectarent.\n\n374. Odit damnatos. Juv.\n\n375. Agrippa ep. 38. l. 7. Quorum cerebrum est in ventre, ingenium in\npatinis.\n\n376. Psal. They eat up my people as bread.\n\n377. Absumit haeres caecuba lignior servata centum clavibus, et mero\ndistinguet pavimentis superbo, pontificum potiore coenis. Hor.\n\n378. Qui Thaidem pingere, inflare tibiam, crispare crines.\n\n379. Doctus spectare lacunar.\n\n380. Tullius. Est enim proprium stultitiae aliorum cernere vitia,\noblivisci suorum. Idem Aristippus Charidemo apud Lucianum Omnino\nstultitiae cujusdam esse puto, &c.\n\n381. Execrari publice quod occulte agat. Salvianus lib. de pro. acres\nulciscendis vitiis quibus ipsi vehementer indulgent.\n\n382. Adamus eccl. hist. cap. 212. Siquis damnatus fuerit, laetus esse\ngloria est; nam lachrymas et planctum caeteraque compunctionum genera\nquae nos salubria censemus, ita abominantur Dani, ut nec pro peccatis\nnec pro defunctis amicis ulli fiere liceat.\n\n383. Orbi dat leges foras, vix famulum regit sine strepitu domi.\n\n384. Quicquid ego volo hoc vult mater mea, et quod mater vult, facit\npater.\n\n385. Oves, olim mite pecus, nunc tam indomitum et edax ut homines\ndevorent, &c. Morus. Utop. lib. 1.\n\n386. Diversos variis tribuit natura furores.\n\n387. Democrit. ep. praed. Hos. dejerantes et potantes deprehendet, hos\nvomentes, illos litigantes, insidias molientes, suffragantes, venena\nmiscentes, in amicorum accusationem subscribentes, hos gloria, illos\nambitione, cupiditate, mente captos, &c.\n\n388. Ad Donat. ep. 2. l. 1. O si posses in specula sublimi constitutus,\n&c.\n\n389. Lib. 1. de nup. Philol. in qua quid singuli nationum populi\nquotidianis motibus agitarent, relucebat.\n\n390. O Jupiter contingat mihi aurum haereditas, &c. Multos da Jupiter\nannos, Dementia quanta est hominum, turpissima vota diis insusurrant,\nsi quis admoverit aurem, conticescunt; et quod scire homines nolunt,\nDeo narrant. Senec. ep. 10. l. 1.\n\n391. Plautus Menech. non potest haec res Hellebori jugere obtinerier.\n\n392. Eoque gravior morbus quo ignotior periclitanti.\n\n393. Quae laedunt oculos, festinas demere; si quid est animum, differs\ncurandi tempus in annum. Hor.\n\n394. Si caput, crus dolet, brachium, &c. Medicum accersimus, recte et\nhoneste, si par etiam industria in animi morbis poneretur. Joh. Pelenus\nJesuita. lib. 2. de hum. affec. morborumque cura.\n\n395. Et quotusquisque tamen est qui contra tot pestes medicum requirat\nvel aegrotare se agnoscat? ebullit ira, &c. Et nos tamen aegros esse\nnegamus. Incolumes medicum recusant. Praesens aetas stultitiam priscis\nexprobrat. Bud. de affec. lib. 5.\n\n396. Senes pro stultis habent juvenes. Balth. Cast.\n\n397. Clodius accusat maechos.\n\n398. Omnium stultissimi qui auriculas studiose tegunt. Sat. Menip.\n\n399. Hor. Epist. 2.\n\n400. Prosper.\n\n401. Statim sapiunt, statim sciunt, neminem reverentur, neminem\nimitantur, ipsi sibi exemplo. Plin. Epist. lib. 8.\n\n402. Nulli alteri sapere concedit ne desipere videatur. Agrip.\n\n403. Omnis orbis persechio a persis ad Lusitaniam.\n\n404. 2 Florid.\n\n405. August. Qualis in oculis hominum qui inversis pedibus ambulat,\ntalis in oculis sapientum et angelorum qui sibi placet, aut cui\npassiones dominantur.\n\n406. Plautus Menechmi.\n\n407. Governor of Asnich by Caesar's appointment.\n\n408. Nunc sanitatis patrocinium est insanientium turba. Sen.\n\n409. Pro Roseio Amerino, et quod inter omnes constat insanissimus, nisi\ninter eos, qui ipsi quoque insaniunt.\n\n410. Necesse est cum insanientibus furere, nisi solus relinqueris.\nPetronius.\n\n411. Quoniam non est genus unum stultitiae qua me insanire putas.\n\n412. Stultum me fateor, liceat concedere verum, Atque etiam insanum.\nHor.\n\n413. Odi nec possum cupiens nec esse quod odi. Ovid. Errore grato\nlibenter omnes insanimus.\n\n414. Amator scortum vitae praeponit, iracundus vindictam; fur praedam,\nparasitus gulam, ambitiosus honores, avarus opes, &c. odimus haec et\naccercimus. Cardan. l. 2. de conso.\n\n415. Prov. xxvi. 11.\n\n416. Although you call out, and confound the sea and sky, you still\naddress a deaf man.\n\n417. Plutarch. Gryllo. suilli homines sic Clem. Alex. vo.\n\n418. Non persuadebis, etiamsi persuaseris.\n\n419. Tully.\n\n420. Malo cum illis insanire, quam cum aliis bene sentire.\n\n421. Qui inter hos enutriuntur, non magis sapere possunt, quam qui in\nculina bene olere. Patron.\n\n422. Persius.\n\n423. Hor. 2. ser. which of these is the more mad.\n\n424. Vesanum exagitant pueri, innuptaeque puellae.\n\n425. Plautus.\n\n426. Hor. l. 2. sat. 2. Superbam stultitiam Plinus vocat. 7. epist. 21.\nquod semel dixi, fixum ratumque sit.\n\n427. 19 Multi sapientes proculdubio fuissent, si se non putassent ad\nsapientiae summum pervenisse.\n\n428. Idem.\n\n429. Plutarchus Solone. Detur sapientiori.\n\n430. Tam praesentibus plena est numinibus, ut facilius possis Deum quam\nhominem invenire.\n\n431. Pulchrum bis dicere non nocet.\n\n432. Malefactors.\n\n433. Who can find a faithful man? Prov. xx. 6.\n\n434. In Psal. xlix. Qui momentanea sempiternis, qui delapidat heri\nabsentis bona, mox in jus vocandus et damnandus.\n\n435. Perquam ridiculum est homines ex animi sententia vivere, et quae\nDiis ingrata sunt exequi, et tamen a solis Diis vella solvos fieri,\nquum propriae salutis curam abjecerint. Theod. c. 6. de provid. lib. de\ncurat. graec. affect.\n\n436. Sapiens sibi qui imperiosus, &c. Hor. 2. ser. 7.\n\n437. Conclus. lib. de vie. offer, certum est animi morbis laborantes\npro mortuis consendos.\n\n438. Lib. de sap. Ubi timor adest, sapientia adesse nequit.\n\n439. He who is desirous is also fearful, and he who lives in fear never\ncan be free.\n\n440. Quid insanius Xerxe Hellespontum verberante, &c.\n\n441. Eccl. xxi. 12. Where is bitterness, there is no understanding.\nProv. xii. 16. An angry man is a fool.\n\n442. B Tusc. Injuria in sapientem non cadit.\n\n443. Hom. 6. in 2 Epist. ad Cor. Hominem te agnoscere nequeo, cum\ntanquam asinus recalcitres, lascivias ut taurus, hinnias ut equus post\nmulieres, ut ursus ventri indulgeas, quum rapias ut lupus, &c. at\ninquis formam hominis habeo, Id magis terret, quum feram humana specie\nvidere me putem.\n\n444. Epist. lib. 2. 13. Stultus semper incipit vivere, foeda hominum\nlevitas, nova quotidie fundamenta vitae ponere, novas spes, &c.\n\n445. De curial. miser. Stultus, qui quaerit quod nequit invenire,\nstultus qui quaerit quod nocet inventum, stultus qui cum plures habet\ncalles, deteriorem deligit. Mihi videntur omnes deliri, amentes, &c.\n\n446. Ep. Demagete.\n\n447. Amicis nostris Rhodi dicito, ne nimium rideant, aut nimium tristes\nsint.\n\n448. Per multum risum poteris cognoscere stultum. Offic. 3. c. 9.\n\n449. Sapientes liberi, stulti servi, libertas est potestas, &c.\n\n450. Hor. 2. ser. 7.\n\n451. Juven. Good people are scarce.\n\n452. Hypocrit.\n\n453. Ut mulier aulica nullius pudens.\n\n454. Epist. 33. Quando fatuo delectari volo, non est longe quaerendus,\nme video.\n\n455. Primo contradicentium.\n\n456. Lib. de causis corrupt. artium.\n\n457. Actione ad subtil. in Scal. fol. 1226.\n\n458. Lib. 1. de sap.\n\n459. Vide miser homo, quia totum est vanitas, totum stultitia, totum\ndementia, quicquid facis in hoc mundo, praeter hoc solum quod propter\nDeum facis. Ser. de miser, hom.\n\n460. In 2 Platonis dial. 1. de justo.\n\n461. Dum iram et odium in Deo revera ponit.\n\n462. Virg. 1. Eccl. 3.\n\n463. Ps. inebriabuntur ab ubertate domus.\n\n464. In Psal. civ. Austin.\n\n465. In Platonis Tim. sacerdos Aegyptius.\n\n466. Hor. vulgis insanum.\n\n467. Patet ea diviso probabilis, &c. ex. Arist. Top. ib. l. c. 8. Rog.\nBac. Epist. de secret. art. et nat. c. 8. non est judicium in vulgo.\n\n468. De occult. Philosop. l. 1. c. 25 et 19. ejusd. l. Lib. 10. cap. 4.\n\n469. See Lipsius epist.\n\n470. De politai illustrium lib. 1. cap. 4. ut in humanis corporibus\nvariae accidunt mutationes corporis, animique, sic in republica, &c.\n\n471. Ubi reges philosophantur, Plato.\n\n472. Lib. de re rust.\n\n473. Vel publicam utilitatem: salus publica suprema lex esto. Beata\ncivitas non ubi pauci beati, sed tota civitas beata. Plato quarto de\nrepublica.\n\n474. Mantua vae miserae nimium vicina Cremonae.\n\n475. Interdum a feris, ut olim Mauritania, &c.\n\n476. Deliciis Hispaniae anno 1604. Nemo malus, nemo pauper, optimus\nquisque aetque ditissimus. Pie, sancteque vivebant summaque cum\nveneratione, et timore divino cultui, sacrisque rebus incumbebant.\n\n477. Polit. l. 5. c. 3.\n\n478. Boterus Polit. lib. 1. c. 1. Cum nempe princeps rerum gerendarum\nimperitus, segnis, oscitans, suique muneris immemor, aut fatuus est.\n\n479. Non viget respublica cujus caput infirmatur. Salisburiensis, c.\n22.\n\n480. See Dr. Fletcher's relation, and Alexander Gaeninus' history.\n\n481. Abundans omni divitiarum affluentia incolarum multitudine\nsplendore ac potentia.\n\n482. Not above 200 miles in length, 60 in breadth, according to\nAdricomius.\n\n483. Romulus Amascus.\n\n484. Sabellicus. Si quis incola vetus, non agnosceret, si quis\nperegrinus ingemisceret.\n\n485. Polit. l. 5. c. 6. Crudelitas principum, impunitas scelerum,\nviolatio legum, peculatus pecuniae publicae, etc.\n\n486. Epist.\n\n487. De increm. urb. cap. 20. subditi miseri, rebelles, desperati, &c.\n\n488. R. Darlington. 1596. conclusio libri.\n\n489. Boterus l. 9. c. 4. Polit. Quo fit ut aut rebus desperatis\nexulent, aut conjuratione subditorum crudelissime tandem trucidentur.\n\n490. Mutuis odiis et caedibus exhausti, &c.\n\n491. Lucra ex malis, scelerastisque causis.\n\n492. Salust.\n\n493. For most part we mistake the name of Politicians, accounting such\nas read Machiavel and Tacitus, great statesmen, that can dispute of\npolitical precepts, supplant and overthrow their adversaries, enrich\nthemselves, get honours, dissemble; but what is this to the bene esse,\nor preservation of a Commonwealth?\n\n494. Imperium suapte sponte corruit.\n\n495. Apul. Prim. Flor. Ex innumerabilibus, pauci Senatores genere\nnobiles, e consularibus pauci boni, e bonis adhuc pauci eruditi.\n\n496. Non solum vitia concipiunt ipsi principes, sed etiam infundunt in\ncivitatem, plusque exemplo quam peccato nocent. Cic. l. de legibus.\n\n497. Epist. ad Zen. Juven. Sat. 4. Paupertas seditionem gignit et\nmaleficium, Arist. Pol. 2. c. 7.\n\n498. Vicious domestic examples operate more quickly upon us when\nsuggested to our minds by high authorities.\n\n499. Salust. Semper in civitate quibus opes nullae sunt bonis invident,\nvetera odere, nova exoptant, odio suarum rerum mutari omnia petunt.\n\n500. De legibus. profligatae in repub. disciplinae est indicium\njurisperitorum numerus, et medicorum copia.\n\n501. In praef. stud. juris. Multiplicantur nunc in terris ut locustae\nnon patriae parentes, sed pestes, pessimi homines, majore ex parta\nsuperciliosi, contentiosi, &c. licitum latrocinium exercent.\n\n502. Dousa epid. loquieleia turba, vultures togati.\n\n503. Barc. Argen.\n\n504. Juris consulti domus oraculum civitatis. Tully.\n\n505. Lib. 3.\n\n506. Lib. 3.\n\n507. Lib. 1. de rep. Gallorum, incredibilem reipub. perniciem afferunt.\n\n508. Polycrat. lib.\n\n509. Is stipe contentus, et hi asses integros sibi multiplicari jubent.\n\n510. Plus accipiunt tacere, quam nos loqui.\n\n511. Totius injustitiae nulla capitalior, quam eorum qui cum maxime\ndecipiunt, id agunt, ut boni viri esse videantur.\n\n512. Nam quocunque modo causa procedat, hoc semper agitur, ut loculi\nimpleantur, etsi avaritia nequit satiari.\n\n513. Camden in Norfolk: qui si nihil sit litium e juris apicibus lites\ntamen serere callent.\n\n514. Plutarch, vit. Cat. causas apud inferos quas in suam fidem\nreceperunt, patrocinio suo tuebuntur.\n\n515. Lib. 2. de Helvet. repub. non explicandis, sed moliendis\ncontroversiis operam dant, ita ut lites in multos annos extrabantur\nsumma cum molestia utrisque; partis et dum interea patrimonia\nexhauriantur.\n\n516. Lupum auribus tenent.\n\n517. Hor.\n\n518. Lib. de Helvet. repub. Judices quocunque pago constituunt qui\namica aliqua transactione si fieri possit, lites tollant. Ego majorum\nnostrorum simplicitatem admiror, qui sic causas gravissimas\ncomposuerint, &c.\n\n519. Clenard. l. 1. ep. Si quae controversiae utraque para judicem\nadit, is semel et simul rem transigit, audit: nec quid sit appellatio,\nlachrymosaeque morae noscunt.\n\n520. Camden.\n\n521. Lib. 10. epist. ad Atticum, epist. II.\n\n522. Biblioth. l. 3.\n\n523. Lib. de Anim.\n\n524. Lib. major morb. corp. an animi. Hi non conveniunt ut diis more\nmajorum sacra faciant, non ut Jovi primitias offerant, aut Baccho\ncommessationes, sed anniversarius morbus exasperans Asiam huc eos\ncoegit, ut contentiones hic peragant.\n\n525. I Cor. vi. 5, 6.\n\n526. Stulti quando demum sapietis? Ps. xlix. 8.\n\n527. So intituled, and preached by our Regius Professor, D. Prideaux;\nprinted at London by Felix Kingston, 1621.\n\n528. Of which Text read two learned Sermons.\n\n529. Saepius bona materia cessat sine artifice. Sabellicus de Germania.\nSi quis videret Germaniam urbibus hodie excultam, non diceret ut olim\ntristem cultu, asperam coelo, terram informem.\n\n530. By his Majesty's Attorney General there.\n\n531. As Zeipland, Bemster in Holland, &c.\n\n532. From Gaunt to Sluce, from Bruges to the Sea, &c.\n\n533. Ortelius, Boterus, Mercator, Meteranus, &c.\n\n534. The citadel par excellance.\n\n535. Jam inde non belli gloria quam humanitatis cultu inter\nflorentissimas orbis Christiani gentes imprimis floruit. Camden Brit.\nde Normannis.\n\n536. Georg. Kecker.\n\n537. Tam hieme quam aestate intrepide sulcant Oceanum, et duo illorum\nduces non minore audacia quam fortuna totius orbem terrae\ncircumnavigarunt. Amphitheatro Boterus.\n\n538. A fertile soil, good air, &c. Tin, Lead, Wool, Saffron, &c.\n\n539. Tota Britannia unica velut arx Boter.\n\n540. Lib. 1. hist.\n\n541. Increment, urb. l. 1. c. 9.\n\n542. Angliae, excepto Londino, nulla est civitas memorabilia, licet ea\nnatio rerum omnium copia abundet.\n\n543. Cosmog. Lib. 3. cop. 119. Villarum non est numerus, nullus locus\notiosus aut incultus.\n\n544. Chytreus orat. edit. Francof. 1583.\n\n545. Maginus Geog.\n\n546. Ortelius e Vaseo et Pet. de Medina.\n\n547. An hundred families in each.\n\n548. Populi multitudo diligente cultura foecundat solum. Boter. l. 8.\nc. 3.\n\n549. Orat. 35. Terra ubi oves stabulantur optima agricolis ob stercus.\n\n550. De re rust. l. 2. cap. 1. The soil is not tired or exhausted, but\nhas become barren through our sloth.\n\n551. Hodie urbibus desolatur, et magna ex parte incolis destituitur.\nGerbelius desc. Graeciae, lib. 6.\n\n552. Videbit eas fere omnes aut eversas, aut solo aequatas, aut in\nrudera foedissime dejectas Gerbelius.\n\n553.\nNot even the hardest of our foes could hear,\nNor stern Ulysses tell without a tear.\n\n554. Lib. 7. Septuaginta olim legiones scriptae dicuntur; quas vires\nhodie, &c.\n\n555. Polit. l. 3. c. 8.\n\n556. For dyeing of cloths, and dressing, &c.\n\n557. Valer. l. 2. c. 1.\n\n558. Hist. Scot. Lib. 10. Magnis propositis praemiis, ut Scoti ab iis\nedocerentur.\n\n559. Munst. cosm. l. 5. c. 74. Agro omnium rerum infoecundissimo aqua\nindigente inter saxeta, urbs tamen elegantissima, ob Orientis\nnegotiationes et Occidentis.\n\n560. Lib. 8. Georgr: ob asperum situm.\n\n561. Lib. Edit. a Nic. Tregant. Belg. A. 1616. expedit. in Sinas.\n\n562. Ubi nobiles probi loco habent artem aliquam profiteri. Cleonard.\nep. l. 1.\n\n563. Lib. 13. Belg. Hist. non tam laboriosi ut Belgae, sed ut Hispani\notiatores vitam ut plurimum otiosam agentes: artes manuariae quae\nplurimum habent in se laboris et difficultatis, majoremque requirunt\nindustriam, a peregrinis et exteris exercentur; habitant in\npiscosissimo mari, interea tantum non piscantur quantum insulae\nsuffecerit sed a vicinis emere coguntur.\n\n564. Grotii Liber.\n\n565. Urbs animis numeroque potens, et robore gentis. Scaliger.\n\n566. Camden.\n\n567. York, Bristow, Norwich, Worcester, &c.\n\n568. M. Gainsford's Argument: Because gentlemen dwell with us in the\ncountry villages, our cities are less, is nothing to the purpose: put\nthree hundred or four hundred villages in a shire, and every village\nyield a gentleman, what is four hundred families to increase one of our\ncities, or to contend with theirs, which stand thicker? And whereas\nours usually consist of seven thousand, theirs consist of forty\nthousand inhabitants.\n\n569. Maxima pars victus in carne consistit. Polyd. Lib. 1. Hist.\n\n570. Refraenate monopolii licentiam, pauciores alantur otio,\nredintegretur agricolatio, lanificium instauretur, ut sit honestum\nnegotium quo se exerceat otiosa illa turba. Nisi his malis medentur,\nfrustra exercent justitiam. Mor. Utop. Lib. 1.\n\n571. Mancipiis locuples eget aeris Cappadocum rex. Hor.\n\n572. Regis dignitatis non est exercere imperium in mendicos sed in\nopulentos. Non est regni decus, sed carceris esse custos. Idem.\n\n573. Colluvies hominum mirabiles excocti solo, immundi vestes foedi\nvisu, furti imprimis acres, &c.\n\n574. Cosmog. lib. 3. cap. 5.\n\n575. Let no one in our city be a beggar.\n\n576. Seneca. Haud minus turpia principi multa supplicia, quam medico\nmulta funera.\n\n577. Ac pituitam et bilem a corpore (11. de leg.) omnes vult\nexterminari.\n\n578. See Lipsius Admiranda.\n\n579. De quo Suet. in Claudio, et Plinius, c. 36.\n\n580. Ut egestati simul et ignaviae occurratur, opificia condiscantur,\ntenues subleventur. Bodin. l. 6. c. 2. num. 6,7.\n\n581. Amasis Aegypti rex legem promulgavit, ut omnes subditi quotannis\nrationem redderent unde viverent.\n\n582. Buscoldus discursu polit. cap. 2. whereby they are supported, and\ndo not become vagrants by being less accustomed to labour.\n\n583. Lib. 1. de increm. Urb. cap. 6.\n\n584. Cap. 5. de increm. urb. Quas flumen, lacus, aut mare alluit.\n\n585. Incredibilem commoditatem, vectura mercium tres fluvii\nnavigabiles, &c. Boterus de Gallia.\n\n586. Herodotus.\n\n587. Ind. Orient. cap. 2. Rotam in medio flumine constituunt, cui ex\npellibus animalium consutos uteres appendunt, hi dum rota movetur,\naquam per canales, &c.\n\n588. Centum pedes lata fossa 30. alta.\n\n589. Contrary to that of Archimedes, who holds the superficies of all\nwaters even.\n\n590. Lib. 1. cap. 3.\n\n591. Dion. Pausanias, et Nic. Gerbelius. Munster. Cosm. Lib. 4. cap.\n36. Ut brevior foret navigatio et minus periculosa.\n\n592. Charles the great went about to make a channel from the Rhine to\nthe Danube. Bil. Pirkimerus descript. Ger. the ruins are yet seen about\nWessenburg from Rednich to Altimul. Ut navigabilia inter se Occidentis\net Septentrionis littora fierent.\n\n593. Maginus Georgr. Simlerus de rep. Helvet. lib. 1. describit.\n\n594. Camden in Lincolnshire, Fossedike.\n\n595. Near St. Albans, which must not now be whispered in the ear.\n\n596. Lilius Girald. Nat. comes.\n\n597. Apuleius, lib. 4. Flor. Lar. familiaris inter homines aetatis suae\ncultus est, litium omnium et jurgiorum inter propinquos arbitrer et\ndisceptator. Adversus iracundiam, invidiam, avaritiam, libidinem,\nceteraque animi humani vitia et monstra philosophus iste Hercules fuit.\nPestes eas mentibus exegit omnes, &c.\n\n598. Votia navig.\n\n599. Raggnalios, part 2, cap. 2, et part 3, c. 17.\n\n600. Velent. Andreae Apolog. manip. 604.\n\n601. Qui sordidus est, sordescat adhuc.\n\n602. Hor.\n\n603. Ferdinando Quir. 1612.\n\n604. Vide Acosta et Laiet.\n\n605. Vide patritium, lib. 8. tit. 10. de Instit. Reipub.\n\n606. Sic Olim Hippodamus Milesius Aris. polit. cap. 11. et Vitruvius l.\n1. c. ult.\n\n607. With walls of earth, &c.\n\n608. De his Plin. epist. 42. lib. 2. et Tacit. Annal. 13. lib.\n\n609. Vide Brisonium de regno Perse lib. 3. de his et Vegetium, lib. 2.\ncap. 3. de Annona.\n\n610. Not to make gold, but for matters of physic.\n\n611. Bresonius Josephus, lib. 21. antiquit. Jud. cap. 6. Herod. lib. 3.\n\n612. So Lod. Vives thinks best, Comineus, and others.\n\n613. Plato 3. de leg. Aediles creari vult, qui fora, fontes, vias,\nportus, plateas, et id genus alia procurent. Vide Isaacum Pontanum de\nciv. Amstel. haec omnia, &c. Gotardum et alios.\n\n614. De Increm. urb. cap. 13. Ingenue fateor me non intelligere cur\nignobilius sit urbes bene munitas colere nunc quam olim, aut casae\nrusticae praesse quam urbi. Idem Urbertus Foliot, de Neapoli.\n\n615. Ne tantillum quidem soli incultum relinquitur, ut verum sit ne\npollicem quidem agri in his regionibus sterilem aut infoecundum\nreperiri. Marcus Hemingias Augustanus de regno Chinae, l. 1. c. 3.\n\n616. M. Carew, in his survey of Cornwall, saith that before that\ncountry was enclosed, the husbandmen drank water, did eat little or no\nbread, fol. 66, lib. 1. their apparel was coarse, they went bare\nlegged, their dwelling was correspondent; but since inclosure, they\nlive decently, and have money to spend (fol. 23); when their fields\nwere common, their wool was coarse, Cornish hair; but since inclosure,\nit is almost as good as Cotswol, and their soil much mended. Tusser.\ncap. 52 of his husbandry, is of his opinion, one acre enclosed, is\nworth three common. The country enclosed I praise; the other delighteth\nnot me, for nothing of wealth it doth raise, &c.\n\n617. Incredibilis navigiorum copia, nihilo pauciores in aquis, quam in\ncontinenti commorantur. M. Ricceus expedit. in Sinas, l. 1. c. 3.\n\n618. To this purpose, Arist. polit. 2. c. 6. allows a third part of\ntheir revenues, Hippodamus half.\n\n619. Ita lex Agraria olim Romae.\n\n620. Hic segetes, illic veniunt felicius uvae, Arborei faetus alibi,\natque injussa virescunt Graminia. Virg. 1. Georg.\n\n621. Lucanus, l. 6.\n\n622. Virg.\n\n623. Joh. Valent. Andreas, Lord Verulam.\n\n624. So is it in the kingdom of Naples and France.\n\n625. See Contarenus and Osorius de rebus gestis Emanuelis.\n\n626. Claudian l. 7. Liberty never is more gratifying than under a pious\nking.\n\n627. Herodotus Erato lib. 6. Cum Aegyptiis Lacedemonii in hoc\ncongruunt, quod eorum praecones, tibicines, coqui, et reliqui\nartifices, in paterno artificio succedunt, et coquus a coquo gignitur,\net paterno opere perseverat. Idem Marcus polus de Quinzay. Idem Osorius\nde Emanuele rege Lusitano. Riccius de Sinia.\n\n628. Hippol. a collibus de increm. urb. c. 20. Plato idem 7. de\nlegibus, quae ad vitam necessaria, et quibus carere non possumus,\nnullum dependi vectigal, &c.\n\n629. Plato 12. de legibus, 40. annos natos vult, ut si quid memorabile\nviderent apud exteros, hoc ipsum in rempub. recipiatur.\n\n630. Simlerus in Helvetia.\n\n631. Utopienses causidicos excludant, qui causas callide et vafre\ntractent et disputent. Iniquissimum censens hominem ullis obligari\nlegibus, quae aut numerosioret sunt, quam ut perlegi queant, aut\nobscuriores quam ut a quovis possint intelligi. Volunt ut suam quisque\ncausam agat, eamque referat Judici quam narraturus fuerat patrono, sic\nminus erit ambagum, et veritas facilius elicietur. Mor. Utop. l. 2.\n\n632. Medici ex publico victum sumunt. Boter. l. 1. c. 5. de Aegyptiis.\n\n633. De his lege Patrit. l. 3. tit. 8. de reip. Instit.\n\n634. Nihil a clientibus patroni accipiant, priusquam lis finita est.\nBarel. Argen. lib. 3.\n\n635. It is so in most free cities in Germany.\n\n636. Mat. Riccius exped. in Sinas, l. 1. c. 5. de examinatione\nelectionum copiose agit, &c.\n\n637. Contar. de repub. Venet. l. 1.\n\n638. Osor. l. 11. de reb. gest. Eman. Qui in literis maximos progressus\nfecerint maximis honoribus afficiuntur, secundus honoris gradus\nmilitibus assignatur, postremi ordinis mechanicis, doctorum hominum\njudiciis in altiorem locum quisque praesertur, et qui a plurimis\napprobatur, ampliores in rep. dignitates consequitur. Qui in hoc\nexamine primas habet, insigni per totam vitam dignitate insignitur,\nmarchioni similis, aut duci apud nos.\n\n639. Cedant arma togae.\n\n640. As in Berne, Lucerne, Friburge in Switzerland, a vicious liver is\nuncapable of any office; if a Senator, instantly deposed. Simlerus.\n\n641. Not above three years, Arist. polit. 5. c. 8.\n\n642. Nam quis custodiet ipsos custodes?\n\n643. Cytreus in Greisgeia. Qui non ex sublimi despiciant inferiores,\nnec ut bestias conculcent sibi subditos auctoritatis nomini, confisi,\n&c.\n\n644. Sesellius de rep. Gallorum, lib. 1 & 2.\n\n645. For who would cultivate virtue itself, if you were to take away\nthe reward?\n\n646. Si quis egregium aut bello aut pace perfecerit. Sesel. l. 1.\n\n647. Ad regendam rempub. soli literati admittuntur, nec ad eam rem\ngratia magistratuum aut regis indigent, omnia explorata cujusque\nscientia et virtute pendent. Riccius lib. 1. cap. 5.\n\n648. In defuncti locum eum jussit subrogari, qui inter majores virtute\nreliquis praeiret; non fuit apud mortales ullum excellentius certamen,\naut cujus victoria magis esset expetenda, non enim inter celeres,\ncelerrimo, non inter robustos robustissimo, &c.\n\n649. Nullum videres vel in hac vel in vicinis regionibus pauperem,\nnullum obaeratum, &c.\n\n650. Nullus mendicus apud Sinas, nemini sano quamvis oculis turbatus\nsit mendicare permittitur, omnes pro viribus laborare, coguntur, caeci\nmolis trusatilibus versandis addicuntur, soli hospitiis gaudent, qui ad\nlabores sunt inepti. Osor. l. 11. de reb. gest. Eman. Heming. de reg.\nChin. l. 1. c. 3. Gotard. Arth. Orient. Ind. descr.\n\n651. Alex. ab Alex. 3. c. 12.\n\n652. Sic olim Romae Isaac. Pontan. de his optime. Aristot. l. 2. c. 9.\n\n653. Idem Aristot. pol. 5. c. 8. Vitiosum quum soli pauperum liberi\neducantur ad labores, nobilium et divitum in voluptatibus et deliciis.\n\n654. Quae haec injustitia ut nobilis quispiam, aut faenerator qui nihil\nagat, lautam et splendidam vitam agat, otio et deliciis, quum interim\nauriga, faber, agricola, quo respub. carere non potest, vitam adeo\nmiseram ducat, ut pejor quam jumentorum sit ejus conditio? Iniqua resp.\nquae dat parasitis, adulatoribus, inanium voluptatum artificibus\ngenerosis et otiosis tanta munera prodigit, at contra agricolis,\ncarbonariis, aurigis, fabris, &c. nihil prospicit, sed eorum abusa\nlabore florentia aetatis fame penset et aerumnis, Mor. Utop. l. 2.\n\n655. In Segovia nemo otiosus, nemo mendicus nisi per aetatem aut morbum\nopus facere non potest: nulli deest unde victum quaerat, aut quo se\nexerceat. Cypr. Echovius Delit. Hispan. Nullus Genevae otiosus, ne\nseptennis puer. Paulus Heuzner Itiner.\n\n656. Athenaeus, l. 12.\n\n657. Simlerus de repub. Helvet.\n\n658. Spartian. olim Romae sic.\n\n659. He that provides not for his family, is worse than a thief. Paul.\n\n660. Alfredi lex. utraque manus et lingua praecidatur, nisi eam capite\nredemerit.\n\n661. Si quis nuptam stuprarit, virga virilis ei praeciditur; si mulier,\nnasus et auricula praecidatur. Alfredi lex. En leges ipsi Veneri\nMartique timendas.\n\n662. 54 Pauperes non peccant, quum extrema necessitate coacti rem\nalienam capiunt. Maldonat. summula quaest. 8. art. 3. Ego cum illis\nsentio qui licere putant a divite clam accipere, qui tenetur pauperi\nsubvenire. Emmanuel Sa. Aphor. confess.\n\n663. 55 Lib. 2. de Reg. Persarum.\n\n664. Lib. 24.\n\n665. Aliter Aristoteles, a man at 25, a woman at 20. polit.\n\n666. Lex olim Licurgi, hodie Chinensium; vide Plutarchum, Riccium,\nHemmingium, Arniseum, Nevisanum, et alios de hac quaestione.\n\n667. Alfredus.\n\n668. Apud Lacones olim virgines fine dote nubebant. Boter. l. 3. c. 3.\n\n669. 61 Lege cautum non ita pridem apud Venetos, ne quis Patritius\ndotem excederet 1500 coron.\n\n670. 62 Bux. Synag. Jud. Sic. Judaei. Leo Afer Africae descript. ne\nsint aliter incontinentes ob reipub. bonum. Ut August. Caesar. orat. ad\ncaelibes Romanos olim edocuit.\n\n671. Morbo laborans, qui in prolem facile diffunditur, ne genus humanum\nfoeda contagione laedatur, juventute castratur, mulieres tales procul a\nconsortio virorum ablegantur, &c. Hector Boethius hist. lib. 1. de vet.\nScotorum moribus.\n\n672. Speciosissimi juvenes liberis dabunt operam. Plato 5. de legibus.\n\n673. The Saxons exclude dumb, blind, leprous, and such like persons\nfrom all inheritance, as we do fools.\n\n674. Ut olim Romani, Hispani hodie, &c.\n\n675. Riccius lib. 11. cap. 5. de Sinarum. expedit. sic Hispani cogunt\nMauros arma deponere. So it is in most Italian cities.\n\n676. Idem Plato 12. de legibus, it hath ever been immoderate, vide\nGuil. Stuckium antiq. convival. lib. 1. cap. 26.\n\n677. Plato 9. de legibus.\n\n678. As those Lombards beyond Seas, though with some reformation, mons\npietatis, or bank of charity, as Malines terms it, cap. 33. Lex mercat.\npart 2. that lend money upon easy pawns, or take money upon adventure\nfor men's lives.\n\n679. That proportion will make merchandise increase, land dearer, and\nbetter improved, as he hath judicially proved in his tract of usury,\nexhibited to the Parliament anno 1621.\n\n680. Hoc fere Zanchius com. in 4 cap. ad Ephes. aequissimam vocat\nusuram, et charitati Christianae consentaneam, modo non exigant, &c.\nnec omnes dent ad foenus, sed ii qui in pecuniis bona habent, et ob\naetatem, sexum, artis alicujus ignorantiam, non possunt uti. Nec\nomnibus, sed mercatoribus et iis qui honeste impendent, &c.\n\n681. Idem apud Persas olim, lege Brisonium.\n\n682. We hate the hawk, because he always lives in battle.\n\n683. Idem Plato de legibus.\n\n684. 30. Optimum quidem fuerat eam patribus nostris mentem a diis datam\nesse, ut vos Italiae, nos Africae imperio contenti essemus. Neque enim\nSicilia aut Sardinia satis digna precio sunt pro tot classibus, &c.\n\n685. Claudian.\n\n686. Thucydides.\n\n687. A depopulatione, agrorum incendiis, et ejusmodi factis immanibus.\nPlato.\n\n688. Hungar. dec. 1. lib. 9.\n\n689. Sesellius, lib. 2. de repub. Gal. valde enim est indecorum, ubi\nquod praeter opinionem accidit dicere, Non putaram, presertim si res\npraecaveri potuerit. Livius, lib. 1. Dion. lib. 2. Diodorus Siculus,\nlib. 2.\n\n690. Peragit tranquilla potestas. Quod violenta nequit.\u2014Claudian.\n\n691. Bellum nec timendum nec provocandum. Plin. Panegyr. Trajano.\n\n692. Lib. 3. poet. cap. 19.\n\n693. Lib. 4. de repub. cap. 2.\n\n694. Peucer. lib. 1. de divinat.\n\n695. Camden in Cheshire.\n\n696. Iliad. 6. lib.\n\n697. Vide Puteani Comun, Goclenium de portentosis coenis nostrorum\ntemporum.\n\n698. Mirabile dictu est, quantum opsoniorum una domus singulis diebus\nabsumat, sternuntur mensae in omnes pene horas calentibus semper\neduliis. Descrip. Britan.\n\n699. Lib. 1. de rep. Gallorum; quod tot lites et causae forenses, aliae\nferantur ex aliis, in immensum producantur, et magnos sumptus requirant\nunde fit ut juris administri plerumque nobilium possessiones adquirant,\ntum quod sumptuose vivant, et a mercatoribus absorbentur et\nsplendissime vestiantur, &c.\n\n700. Ter.\n\n701. Amphit. Plant.\n\n702. Paling. Filius ut fur.\n\n703. Catus cum mure, duo galli simul in aede, Et glotes binae nunquam\nvivunt sine lite.\n\n704. Res angusta domi.\n\n705. When pride and beggary meet in a family, they roar and howl, and\ncause as many flashes of discontents, as fire and water, when they\nconcur, make thunder-claps in the skies.\n\n706. Plautus Aulular.\n\n707. Lib. 7. cap. 6.\n\n708. Pellitur in bellis sapientia, vigeritur res. Vetus proverbium, aut\nregem aut fatuum nasci oportere.\n\n709. Lib. 1. hist. Rom. similes a. bacculorum calculis, secundum\ncomputantis arbitrium, modo aerei sunt, modo aurei; ad nutum regis nunc\nbeati sunt nunc miseri.\n\n710. Aerumnosique Solones in Sa. 3. De miser. curialium.\n\n711. F. Dousae Epid. lib. 1. c. 13.\n\n712. Hoc cognomento cohonestati Romae, qui caeteros mortales sapientia\npraestarent, testis Plin. lib. 7. cap. 34.\n\n713. Insanire parant certa ratione modoque, mad by the book they, & c.\n\n714. Juvenal. O Physicians! open the middle vein.\n\n715. Solomon.\n\n716. Communis irrisor stultitiae.\n\n717. Wit whither wilt?\n\n718. Scaliger exercitat. 324.\n\n719. Vit. ejus.\n\n720. Ennius.\n\n721. Lucian. Ter mille drachmis olim empta; studens inde sapientiam\nadipiscetur.\n\n722. Epist. 21. 1. lib. Non oportet orationem sapientis esse politam\naut solicitam.\n\n723. Lib. 3. cap. 13. multo anhelitu jactatione furentes pectus,\nfrontem caedentes, &c.\n\n724. Lipsius, voces sunt, praeterea nihil.\n\n725. Lib. 30. plus mail facere videtur qui oratione quam qui praetio\nquemvis corrumpit: nam, &c.\n\n726. In Gorg. Platonis.\n\n727. In naugerio.\n\n728. Si furor sit Lyaeus, &c. quoties furit, furit, furit, amans,\nbibens, et Poeta, &c.\n\n729. They are borne in the bark of folly, and dwell in the grove of\nmadness.\n\n730. Morus Utop. lib. 11.\n\n731. Macrob. Satur. 7. 16.\n\n732. Epist. 16.\n\n733. Lib. de causis corrup. artium.\n\n734. Lib. 2. in Ausonium, cap. 19 et 32.\n\n735. Edit. 7. volum. Jano Gutero.\n\n736. Aristophanis Ranis.\n\n737. Lib. de beneficiis.\n\n738. Delirus et amens dicatur merit. Hor. Seneca.\n\n739. Ovid. Met. Majesty and Love do not agree well, nor dwell together.\n\n740. Plutarch. Amatorio est amor insanus.\n\n741. Epist. 39.\n\n742. Sylvae nuptialis, l. 1. num. 11. Omnes mulieres ut plurimum\nstultae.\n\n743. Aristotle.\n\n744. Dolere se dixit quod tum vita egrederetur.\n\n745. Lib. 1. num. 11. sapientia et divitiae vix simul possideri\npossunt.\n\n746. They get their wisdom by eating piecrust some.\n\n747. \u03c7\u03c1\u03ae\u03bc\u03b1\u03c4\u03b1 \u03c4\u03bf\u1fd6\u03c2 \u03b8\u03bd\u03b7\u03c4\u03bf\u1fd6\u03c2 \u03b3\u03af\u03bd\u03b5\u03c4\u03c9 \u03b1\u03c6\u03c1\u03bf\u03c3\u03c5\u03bd\u03b7. Opes quidem mortalibus sunt\namentia. Theognis.\n\n748. Fortuna nimium quem fovet, stultum facit.\n\n749. Joh. 28.\n\n750. Mag. moral. lib. 2 et lib. 1. sat. 4.\n\n751. Hor. lib. 1. sat. 4.\n\n752. Insana gula, insanae obstructiones, insanum venandi studium\ndiscordia demens. Virg. Aen.\n\n753. Heliodorus Carthaginensis ad extremum orbis sarcophago testamento\nme hic jussi condier, et ut viderem an quis insanior ad me visendum\nusque ad haec loca penetraret. Ortelius in Gad.\n\n754. If it be his work, which Gasper Veretus suspects.\n\n755. Livy, Ingentes virtutes ingentia vitia.\n\n756. Hor. Quisquis ambitione mala aut argenti pallet amore, Quisquis\nluxuria, tristique superstitione. Per.\n\n757. Cronica Slavonica ad annum 1257. de cujus pecunia jam incredibilia\ndixerunt.\n\n758. A fool and his money are soon parted.\n\n759. Orat. de imag. ambitiosus et audax naviget Anticyras.\n\n760. Navis stulta, quae continuo movetur nautae stulti qui se periculis\nexponunt, aqua insana quae sic fremit, &c. aer jactatur, &c. qui mari\nse committit stolidum unum terra fugiens, 40. mari invenit. Gaspar Ens.\nMoros.\n\n761. Cap. de alien. mentis.\n\n762. Dipnosophist. lib. 8.\n\n763. Tibicines mente Capti. Erasm. Chi. 14. cer. 7.\n\n764. Prov. 30. Insana libido, Hic rogo non furor est, non est haec\nmentula demens. Mart. ep. 74. l. 3.\n\n765. Mille puellarum et puerorum mille jurores.\n\n766. Uter est insanior horum. Hor. Ovid. Virg. Plin.\n\n767. Plin. lib. 36.\n\n768. Tacitus 3. Annal.\n\n769. Ovid. 7. met. E. fungis nati homines ut olim Corinthi primaevi\nillius loci accolae, quia stolidi et fatui fungis nati dicebantur, idem\net alibi dicas.\n\n770. Famian. Strade de bajulis, de marmore semisculpti.\n\n771. Arianus periplo maris Euxini portus ejus meminit, et Gillius, l.\n3. de Bospher. Thracio et laurus insana quae allata in convivium\nconvivas omnes insania affecit. Guliel. Stucchius comment, &c.\n\n772. Lepidum poema sic inscriptum.\n\n773. No one is wise at all hours,\u2014no one born without faults,\u2014no one\nfree from crime,\u2014no one content with his lot,\u2014no one in love wise,\u2014no\ngood, or wise man perfectly happy.\n\n774. Stultitiam simulare non potes nisi taciturnitate.\n\n775. Extortus non cruciatur, ambustus non laeditur, prostratus in\nlucta, non vincitur; non fit captivus ab hoste venundatus. Et si\nrugosus, senex edentulus, luscus, deformis, formosus tamen, et deo\nsimilis, felix, dives, rex nullius egens, et si denario non sit dignus.\n\n776. Illum contendunt non injuria affici, non insania, non inebriari,\nquia virtus non eripitur ob constantes comprehensiones. Lips. phys.\nStoic, lib. 3. diffi. 18.\n\n777. Tarreus Hebus epig. 102. l. 8.\n\n778. Hor.\n\n779. Fratres sanct. Roseae crucis.\n\n780. An sint, quales sint, unde nomen illud asciverint.\n\n781. Turri Babel.\n\n782. Omnium artium et scientiarum instaurator.\n\n783. Divinus ille vir auctor notarum. in epist. Rog. Bacon. ed. Hambur.\n1608.\n\n784. Sapientiae desponsati.\n\n785. From the Rising Sun to the Maeotid Lake, there was not one that\ncould fairly be put in comparison with them.\n\n786. Solus hic est sapiens alii volitant velut umbrae.\n\n787. In ep. ad Balthas. Moretum.\n\n788. Rejectiunculae ad Patavum. Felinus cum reliquis.\n\n789. Magnum virum sequi est sapere, some think; others desipere. Catul.\n\n790. Plant. Menec.\n\n791. In Sat. 14.\n\n792. Or to send for a cook to the Anticyrae to make Hellebore pottage,\nsettle-brain pottage.\n\n793. Aliquantulum tamen inde me solabor, quod una cum multis et\nsapientibus et celeberrimis viris ipse insipiens sim, quod se Menippus\nLuciani in Necyomantia.\n\n794. Petronius in Catalect.\n\n795. That I mean of Andr. Vale. Apolog. Manip. l. 1 et 26. Apol.\n\n796. Haec affectio nostris temporibus frequentissima.\n\n797. Cap. 15. de Mel.\n\n798. De anima. Nostro hoc saeculo morbus frequentissimus.\n\n799. Consult. 98. adeo nostris temporibus frequenter ingruit ut nullus\nfere ab ejus labe immunis reperiatur et omnium fere morborum occasio\nexistat.\n\n800. Mor. Encom si quis calumnietur levius esse quam decet Theologum,\naut mordacius quam deceat Christianum.\n\n801. Hor. Sat. 4. l. 1.\n\n802. Epi. ad Dorpium de Moria. si quispiam offendatur et sibi vindicet,\nnon habet quod expostulet cum eo scripsit, ipse si volet, secum agat\ninjuriam, utpote sui proditor, qui declaravit hoc ad se proprie\npertinere.\n\n803. Si quis se laesum clamabit, aut conscientiam prodit suam, aut\ncerte metum, Phaedr. lib. 3. Aesop. Fab.\n\n804. If any one shall err through his own suspicion, and shall apply to\nhimself what is common to all, he will foolishly betray a consciousness\nof guilt.\n\n805. Hor.\n\n806. Mart. l. 7. 22.\n\n807. Ut lubet feriat, abstergant hos ictus Democriti pharmacos.\n\n808. Rusticorum dea preesse vacantibus et otiosis putabatur, cui post\nlabores agricola sacrificabat. Plin. l. 3. c. 12. Ovid. l. 6. Fast. Jam\nquoque cum fiunt antiquae sacra Vacunae, ante Vacunales stantque\nsedentque focos. Rosinus.\n\n809. Ter. prol. Eunuch.\n\n810. Ariost. l. 39. Staf. 58.\n\n811. Ut enim ex studiis gaudium sic studia ex hilaritate proveniunt.\nPlinius Maximo suo, ep. lib. 8.\n\n812. Annal. 15.\n\n813. Sir Francis Bacon in his Essays, now Viscount St. Albans.\n\n814. Quod Probus Persii \u03b2\u03b9\u03bf\u03b3\u03c1\u03b1\u03c6\u03bf\u03c2 virginali verecundia Persium fuisse\ndicit, ego, &c.\n\n815. Quas aut incuria fudit, aut humana parum cavit natura. Hor.\n\n816. Prol. quer. Plaut. Let not any one take these things to himself,\nthey are all but fictions.\n\n817. Si me commorit, melius non tangere clamo. Hor.\n\n818. Hippoc. epist. Damageto, accercitus sum ut Democritum tanquam\ninsanum curarem, sed postquam conveni, non per Jovem desipientiae\nnegotium, sed rerum omnium receptaculum deprehendi, ejusque ingenium\ndemiratus sum. Abderitanos vero tanquam non sanos accusavi, veratri\npotione ipsos potius eguisse dicens.\n\n819. Mart.\n\n820. Magnum miraculum.\n\n821. Mundi epitome, naturae deliciae.\n\n822. Finis rerum omnium, cui sublunaria serviunt. Scalig. exercit. 365.\nsec. 3. Vales. de sacr. Phil. c. 5.\n\n823. Ut in numismate Caesaris imago, sic in homine Dei.\n\n824. Gen. 1.\n\n825. Imago mundi in corpore, Dei in anima. Exemplumque dei quisque est\nin imagine parva.\n\n826. Eph. iv. 24.\n\n827. Palan terius.\n\n828. Psal. xlix. 20.\n\n829. Lascivia superat equum, impudentia canem, astu vulpem, furore\nleonem. Chrys. 23. Gen.\n\n830. Gen. iii. 13.\n\n831. Ecclus. iv. 1, 2, 3, 4, 5, 8.\n\n832. Gen. iii. 17.\n\n833. Illa cadens tegmen manibus decussit, et una perniciem immisit\nmiseris mortalibus atram. Hesiod. 1. oper.\n\n834. Hom. 5. ad pop. Antioch.\n\n835. Psal. cvii. 17.\n\n836. Pro. i. 27.\n\n837. Quod autem crebrius bella concutiant, quod sterilitas et fames\nsolicitudinem cumulent, quod saevientibus morbis valitudo frangitur,\nquod humanum genus luis populatione vastatur; ob peccatum omnia. Cypr.\n\n838. Si raro desuper pluvia descendat, si terra situ pulveris\nsqualleat, si vix jejunas et pallidas heibas sterilis gleba producat,\nsi turbo vineam debilitet, &c. Cypr.\n\n839. Mat. xiv. 3.\n\n840. Philostratus, lib. 8. vit. Apollonii. Injustitiam ejus, et\nsceleratas nuptias, et caeteta quae praeter rationem fecerat, morborum\ncausas dixit.\n\n841. 16.\n\n842. 18.\n\n843. 20.\n\n844. Verse 17.\n\n845. 28. Deos quos diligit, castigat.\n\n846. Isa. v. 13. Verse 15.\n\n847. Nostrae salutis avidus continenter aures vellicat, ac calamitate\nsubinde nos exercet. Levinus Lemn. l. 2. c. 29. de occult, nat. mir.\n\n848. Vexatio dat Intellectum. Isa. xiviii. 19.\n\n849. In sickness the mind recollects itself.\n\n850. Lib. 7. Cum judicio, mores et facta recognoscit et se intuetur.\nDum fero languorem, fero religionis amorem. Expers languoris non sum\nmemor hujus amoris.\n\n851. Summum esse totius philosophiae, ut tales esse perseveremus,\nquales nos futures esse infirmi profitemur.\n\n852. Petrarch.\n\n853. Prov. iii. 12.\n\n854. Hor. Epis. lib. 1. 4.\n\n855. Deut. viii. 11. Qui stat videat ne cadat.\n\n856. Quanto majoribus beneficiis a Deo cumulatur, tanto obligatiorem se\ndebitorem fateri.\n\n857. Boterus de Inst. urbium.\n\n858. Lege hist, relationem Lod. Frois de rebus Japonicis ad annum 1596.\n\n859. Guicciard. descript. Belg. anno 1421.\n\n860. Giraldus Cambrens.\n\n861. Janus Dousa, ep. lib. 1. car. 10. And we perceive nothing, except\nthe dead bodies of cities in the open sea.\n\n862. Munster l. 3. Cos. cap. 462.\n\n863. Buchanan. Baptist.\n\n864. Homo homini lupus, homo homini daemon.\n\n865. Ovid. de Trist. l. 5. Eleg.\n\n866. Miscent aconita novercae.\n\n867. Lib. 2 Epist. 2. ad Donatum.\n\n868. Eze. xviii. 2.\n\n869. Hor. l. 3. Od. 6.\n\n870. 2 Tim. iii. 2.\n\n871. Eze. xviii. 31. Thy destruction is from thyself.\n\n872. 21 Macc. iii. 12.\n\n873. Part. 1. Sec. 2. Memb. 2.\n\n874. Nequitia est quae te non sinet esse senem.\n\n875. Homer. Iliad.\n\n876. Intemperantia, luxus, ingluvies, et infinita hujusmodi flagitia,\nquae divinas poenas merentur. Crato.\n\n877. Fern. Path. l. 1. c. 1. Morbus est affectus contra, naturam\ncorpori insides.\n\n878. Fusch. Instit. l. 3. sect. 1. c. 3. a quo primum vitiatur actio.\n\n879. Dissolutio foederis in corpore, ut sanitas est consummatio.\n\n880. Lib. 4. cap. 2. Morbus est habitus contra naturam, qui usum ejus,\n&c.\n\n881. Cap. 11. lib. 7.\n\n882. Horat. lib. 1. ode 3. Emaciation, and a new cohort of fevers\nbroods over the earth.\n\n883. Cap. 50. lib. 7. Centum et quinque vixit annos sine ullo\nincommodo.\n\n884. Intus mulso, foras oleo.\n\n885. Exemplis genitur. praefixis Ephemer. cap. de infirmitat.\n\n886. Qui, quoad pueritae ultimam memoriam recordari potest non meminit\nse aegrotum decubuisse.\n\n887. Lib. de vita longa.\n\n888. Oper. et. dies.\n\n889. See Fernelius Path. lib. 1. cap. 9, 10, 11, 12. Fuschius Instit.\nl. 3. sect. 1. c. 7. Wecker. Synt.\n\n890. Praefat. de morbis capitis. In capite ut variae habitant partes,\nita variae querelae ibi eveniunt.\n\n891. Of which read Heurnius, Montaltus, Hildesheim, Quercetan, Jason\nPratensis, &c.\n\n892. Cap. 2. de melanchol.\n\n893. Cap. 2. de Phisiologia sagarum: Quod alii minus recte fortasse\ndixerint, nos examinare, melius dijudicare, corrigere studeamus.\n\n894. Cap. 4. de mol.\n\n895. Art. Med. 7.\n\n896. Plerique medici uno complexu perstringunt hos duos morbos, quod ex\neadem causa oriantur, quodque magnitudine et modo solum distent, et\nalter gradus ad alterum existat. Jason Pratens.\n\n897. Lib. Med.\n\n898. Pars maniae mihi videtur.\n\n899. Insanus est, qui aetate debita, et tempore debito per se, non\nmomentaneam et fugacem, ut vini, solani, Hyoscyami, sed confirmatam\nhabet impotentiam bene operandi circa intellectum. lib. 2. de\nintellectione.\n\n900. Of which read Felix Plater, cap. 3. de mentis alienatione.\n\n901. Lib. 6. cap. 11.\n\n902. Lib. 3. cap. 16.\n\n903. Cap. 9. Art. med.\n\n904. De praestig. Daemonum, l. 3. cap. 21.\n\n905. Observat. lib. 10. de morbis cerebri, cap. 15.\n\n906. Hippocrates lib. de insania.\n\n907. Lib. 8. cap. 22. Homines interdum lupos feri; et contra.\n\n908. Met. lib. 1.\n\n909. Cap. de Man.\n\n910. Ulcerata crura, sitis ipsis adest immodica, pallidi, lingua sicca.\n\n911. Cap. 9. art. Hydrophobia.\n\n912. Lib. 3. cap. 9.\n\n913. Lib. 7. de Venenis.\n\n914. Lib. 3. cap. 13. de morbis acutis.\n\n915. Spicel. 2.\n\n916. Sckenkius, 7 lib. de Venenis.\n\n917. Lib. de Hydrophobia.\n\n918. Observat. lib. 10. 25.\n\n919. Lascivam Choream. To. 4. de morbis amentium. Tract. 1.\n\n920. Eventu ut plurimum rem ipsam comprobante.\n\n921. Lib. 1. cap. de Mania.\n\n922. Cap. 3. de mentis alienat.\n\n923. Cap. 4. de mel.\n\n924. PART. 3.\n\n925. De quo homine securitas, de quo certum gaudium? quocunque se\nconvertit, in terrenis rebus amaritudinem animi inveniet. Aug. in Psal.\nviii. 5.\n\n926. Job. i. 14.\n\n927. Omni tempore Socratem eodem vultu videri, sive domum rediret, sive\ndomo egrederetur.\n\n928. Lib. 7. cap. 1. Natus in florentissima totius orbis civitate,\nnobilissimis parentibus, corpores vires habuit et rarissimas animi\ndotes, uxorem conapicuam, pudicam, felices liberos, consulare decus,\nsequentes triumphos, &c.\n\n929. Aelian.\n\n930. Homer. Iliad.\n\n931. Lipsius, cent. 3. ep. 45, ut coelum, sic nos homines sumus: illud\nex intervallo nubibus obducitur et obscuratur. In rosario flores spinis\nintermixti. Vita similis aeri, udum modo, sudum, tempestas, serenitas:\nita vices rerum sunt, praemia gaudiis, et sequaces curae.\n\n932. Lucretius, l. 4. 1124.\n\n933. Prov. xiv. 13. Extremum gaudii luctas occupat.\n\n934. Natalitia inquit celebrantur, nuptiae hic sunt; at ibi quid\ncelebratur quod non dolet, quod non transit?\n\n935. Apuleius 4. florid. Nihil quicquid homini tam prosperum divinitus\ndatum, quin ei admixtum sit aliquid difficultatis ut etiam amplissima\nquaqua laetitia, subsit quaepiam vel parva querimonia conjugatione\nquadam mellis, et fellis.\n\n936. Caduca nimirum et fragilia, et puerilibus consentanea crepundiis\nsunt ista quae vires et opes humanae vocantur, affluunt subito, repente\ndelabuntur, nullo in loco, nulla in persona, stabilibus nixa radicibus\nconsistunt, sed incertissimo flatu fortunae quos in sublime extulerunt\nimproviso recursu destitutos in profundo miseriarum valle miserabiliter\nimmergunt. Valerius, lib. 6. cap. 11.\n\n937. Huic seculo parum aptus es, aut potius omnium nostrorum\nconditionem ignoras, quibus reciproco quodam nexu, &c. Lorchanus\nGollobelgicus, lib. 3. ad annum 1598.\n\n938. Horsum omnia studia dirigi debent, ut humana fortiter feramus.\n\n939. 2 Tim. ii. 3.\n\n940. Epist. 96. lib. 10. Affectus frequentes contemptique morbum\nfaciunt. Distillatio una nec adhuc in morem adaucta, tussim facit,\nassidua et violenta pthisim.\n\n941. Calidum ad octo: frigidum ad octo. Una hirundo non facit aestatem.\n\n942. Lib. 1. c. 6.\n\n943. Fuschius, l. 3. sec. 1. cap. 7. Hildesheim, fol. 130.\n\n944. Psal. xxxix. 13.\n\n945. De Anima. Turpe enim est homini ignorare sui corporis (ut ita\ndicam) aedificium, praesertim cum ad valetudinem et mores haec cognitio\nplurimum conducat.\n\n946. De usu part.\n\n947. History of man.\n\n948. D. Crooke.\n\n949. In Syntaxi.\n\n950. De Anima.\n\n951. Istit. lib. 1.\n\n952. Physiol. l. 1, 2.\n\n953. Anat. l. 1. c. 18.\n\n954. In Micro. succos, sine quibus animal sustentari non potest.\n\n955. Morbosos humores.\n\n956. Spiritalis anima.\n\n957. Laurentius, cap. 20, lib. 1. Anat.\n\n958. In these they observe the beating of the pulse.\n\n959. Cujus est pars simularis a vi cutifica ut interiora muniat.\nCapivac. Anat. pag. 252.\n\n960. Anat. lib. 1. c. 19. Celebris est pervulgata partium divisio\nprincipes et ignobiles partes.\n\n961. D. Crooke out of Galen and others.\n\n962. Vos vero veluti in templum ac sacrarium quoddam vos duci putetis,\n&c. Suavis et utilis cognitio.\n\n963. Lib. 1. cap. 12. sect. 5.\n\n964. Haec res est praecipue digna admiratione, quod tanta affectuum\nvarietate cietur cor, quod omnes retristes et laetae statim corda\nferiunt et movent.\n\n965. Physio. l. 1. c. 8.\n\n966. Ut orator regi: sic pulmo vocis instrumentum annectitur cordi, &c.\nMelancth.\n\n967. De anim. c. 1.\n\n968. Scalig. exerc. 307. Tolet. in lib. de anima. cap. 1. &c.\n\n969. l. De anima. cap. 1.\n\n970. Tuscul. quaest.\n\n971. Lib. 6. Doct. Va. Gentil. c. 13. pag. 1216.\n\n972. Aristot.\n\n973. Anima quaeque intelligimus, et tamen quae sit ipsa intelligere non\nvalemus.\n\n974. Spiritualem animam a reliquis distinctam tuetur, etiam in cadavere\ninhaerentem post mortem per aliquot menses.\n\n975. Lib. 3. cap. 31.\n\n976. Coelius, lib. 2. c. 31. Plutarch, in Grillo Lips. Cen. 1. ep. 50.\nJossius de Risu et Fletu, Averroes, Campanella, &c.\n\n977. Phillip. de Anima. ca. 1. Coelius, 20. antiq. cap. 3. Plutarch. de\nplacit. philos.\n\n978. De vit. et mort. part. 2. c. 3, prop. l. de vit. et mort. 2. c.\n22.\n\n979. Nutritio est alimenti transmutatio, viro naturalis. Scal. exerc.\n101, sec. 17.\n\n980. See more of Attraction in Scal. exer. 343.\n\n981. Vita consistit in calido et humido.\n\n982. Too bright an object destroys the organ.\n\n983. Lumen est actus perspicui. Lumen a luce provenit, lux est in\ncorpore lucido.\n\n984. In Phaedon. (Notes 984-997 appear in the order 986, 984, 987, 985\nin the original\u2014KTH.)\n\n985. De pract. Philos. 4.\n\n986. Satur. 7. c. 14.\n\n987. Lac. cap. 8. de opif. Dei, I.\n\n988. Lib. 19. cap. 2.\n\n989. Phis. l. 5. c. 8.\n\n990. Exercit. 280.\n\n991. T. W. Jesuite, in his Passions of the Minde.\n\n992. Velcurio.\n\n993. Nervi a spiritu moventur, spritus ab anima. Melanct.\n\n994. Velcurio. Jucundum et anceps subjectum.\n\n995. Goclenius in \u03a8\u03c5\u03c7\u03bf\u03bb. pag. 302. Bright in Phys. Scrib. l. 1. David\nCrusius, Melancthon, Hippius Hernius, Levinus Lemnius, &c.\n\n996. Lib. an mores sequantur, &c.\n\n997. Caesar. 6. com.\n\n998. Read Aeneas Gazeus dial. of the immortality of the Soul.\n\n999. Ovid. Met. 15. We, who may take up our abode in wild beasts, or be\nlodged in the breasts of cattle.\n\n1000. In Gallo. Idem.\n\n1001. Nicephorus, hist. lib. 10. c. 35.\n\n1002. Phaedo.\n\n1003. Claudian, lib. 1. de rap. Proserp.\n\n1004. Besides, we observe that the mind is born with the body, grows\nwith it, and decays with it.\n\n1005. Haec quaestio multos per annos varie, ac mirabiliter impugnata,\n&c.\n\n1006. Colerus, ibid.\n\n1007. De eccles. dog. cap. 16.\n\n1008. Ovid. 4. Met. The bloodless shades without either body or bones\nwanter.\n\n1009. Bonorum lares, malorum vero larvas et lemures.\n\n1010. Some say at three days, some six weeks, others otherwise.\n\n1011. Melancthon.\n\n1012. Nihil in intellectu, quod non prius fuerat in sensu. Velcurio.\n\n1013. The pure part of the conscience.\n\n1014. Quod tibi fieri non vis, alteri ne feceris.\n\n1015. Res ab intellectu monstratas recipit, vel rejicit; approbat, vel\nimprobat, Philip. Ignoti nulla cupido.\n\n1016. Melancthon. Operationes plerumque ferae, etsi libera sit illa in\nessentia sua.\n\n1017. In civilibus libera, sed non in spiritualibus Osiander.\n\n1018. Tota voluntas aversa a Deo. Omnis homo mendax.\n\n1019. Virg. We are neither able to contend against them, nor only to\nmake way.\n\n1020. Vel propter ignorantium, quod bonis studiis non sit instructa\nmens ut debuit, aut divinis praeceptis exculta.\n\n1021. Med. Ovid.\n\n1022. Ovid.\n\n1023. Seneca, Hipp.\n\n1024. Melancholicos vocamus, quos exuperantia vel pravitas Melancholiae\nita male habet, ut inde insaniant vel in omnibus, vel in pluribus\niisque manifestis sive ad rectam rationem, voluntate pertinent, vel\nelectionem, vel intellectus operationes.\n\n1025. Pessimum et pertinacissimum morbum qui homines in bruta\ndegenerare cogit.\n\n1026. Panth. Med.\n\n1027. Angor animi in una contentione defixus, absque febre.\n\n1028. Cap. 16. l. 1.\n\n1029. Eorum definitio morbus quid non sit potius quam quid sit,\nexplicat.\n\n1030. Animae functiones imminuuntur in fatuitate, tolluntur in mania,\ndepravantur solum in melancholia. Herc. de Sax. cap. 1. tract. de\nMelanch.\n\n1031. Cap. 4. de mel.\n\n1032. Per consensum sive per essentiam.\n\n1033. Cap. 4. de mel.\n\n1034. Sec. 7. de mor. vulgar. lib. 6.\n\n1035. Spicel. de melancholia.\n\n1036. Cap. 3. de mel. Pars affecta cerebrum sive per consensum, sive\nper cerebrum contingat, et procerum auctoritate et ratione stabilitur.\n\n1037. Lib. de mel. Cor vero vicinitatis ratione una afficitur, acceptum\ntransversum ac stomachus cum dorsali spina, &c.\n\n1038. Lib. 1. cap. 10. Subjectum est cerebrum interius.\n\n1039. Raro quisquam tumorem effugit lienis, qui hoc morbo afficitur,\nPiso. Quis affectus.\n\n1040. See Donat. ab Altomar.\n\n1041. Facultas imaginandi, non cogitandi, nec memorandi laesa hic.\n\n1042. Lib. 3. Fen. 1. Tract. 4. cap. 8.\n\n1043. Lib. 3. cap. 5.\n\n1044. Lib. Med. cap. 19. part. 2. Tract. 15. cap. 2.\n\n1045. Hildesheim, spicel. 2 de Melanc. fol. 207, et fol. 127. Quandoque\netiam rationalis si affectus inveteratus sit.\n\n1046. Lib. posthumo de Melanc. edit. 1620. Deprivatur fides, discursus,\nopinio, &c. per vitium Imaginationes, ex Accidenti.\n\n1047. Qui parvum caput habent, insensati plerique sunt. Arist. in\nphysiognomia.\n\n1048. Areteus, lib. 3. cap. 5.\n\n1049. Qui prope statum sunt. Aret. Mediis convenit aetatibus, Piso.\n\n1050. De quartano.\n\n1051. Lib. 1. part. 2. cap. 11.\n\n1052. Primus ad Melancholiam non tam moestus sed et hilares, jocosi,\ncachinnantes, irrisores, et, qui plerumque praerubri sunt.\n\n1053. Qui sunt subtilis ingenii, et multae perspicacitatis de facili\nincidunt in Melancholiam, lib. 1. cont. tract. 9.\n\n1054. Nunquam sanitate mentis excidit aut dolore capitur. Erasm.\n\n1055. In laud. calvit.\n\n1056. Vacant conscientiae carnificina, nec pudefiunt, nec verentur, nec\ndilacerantur millibus curarum, quibus tota vita obnoxia est.\n\n1057. Lib. 1. tract. 3. contradic. 18.\n\n1058. Lib. 1. cont. 21.\n\n1059. Bright, ca. 16.\n\n1060. Lib. 1. cap. 6. de sanit. tuenda.\n\n1061. Quisve aut qualis sit humor aut quae istius differentiae, et\nquomodo gignantur in corpore, scrutandum, hac enim re multi veterum\nlaboraverunt, nec facile accipere ex Galeno sententiam ob loquendi\nvarietatem. Leon. Jacch. com. in 9. Rhasis, cap. 15. cap. 16. in 9.\nRhasis.\n\n1062. Lib. postum. de Melan. edit. Venetiis, 1620. cap. 7 et 8. Ab\nintemperie calida, humida, &c.\n\n1063. Secundum magis aut minus si in corpore fuerit, ad intemperiem\nplusquam corpus salubriter ferre poterit: inde corpus morbosum effitur.\n\n1064. Lib. 1. controvers. cap. 21.\n\n1065. Lib. 1. sect. 4, cap. 4.\n\n1066. Concil. 26.\n\n1067. Lib. 2. contradic. cap. 11.\n\n1068. De feb. tract. diff. 2. cap. 1. Non est negandum ex hac fieri\nMelancholicos.\n\n1069. In Syntax.\n\n1070. Varie aduritur, et miscetur, unde variae amentium species,\nMelanct.\n\n1071. Humor frigidus delirii causa, furoris calidus, &c.\n\n1072. Lib. 1. cap. 10. de affect. cap.\n\n1073. Nigrescit hic humor, aliquando supercalefactus, aliquando super\nfrigefactus, ca. 7.\n\n1074. Humor hic niger aliquando praeter modum calefactus, et alias\nrefrigeratus evadit: nam recentibus carbonibus ei quid simile accidit,\nqui durante flamma pellucidissime candent, ea extincta prorsus\nnigrescunt. Hippocrates.\n\n1075. Guianerius, diff. 2. cap. 7.\n\n1076. Non est mania, nisi extensa melancholia.\n\n1077. Cap. 6. lib. 1.\n\n1078. 2 Ser. 2. cap. 9. Morbus hic est omnifarius.\n\n1079. Species indefinitae sunt.\n\n1080. Si aduratur naturalis melancholia, alia fit species, si sanguis,\nalia, si flavibilis alia, diversa a primis: maxima est inter has\ndifferentia, et tot Doctorum sententiae, quot ipsi numero sunt.\n\n1081. Tract. de mel. cap. 7.\n\n1082. Quaedam incipiens quaedam consummata.\n\n1083. Cap. de humor. lib. de anima. Varie aduritur et miscetur ipsa\nmelancholia, unde variae amentium species.\n\n1084. Cap. 16. in. 9. Rasis.\n\n1085. Laurentius, cap. 4. de mel.\n\n1086. Cap. 13.\n\n1087. 480. et 116. consult. consil. 12.\n\n1088. Hildesheim. spicil. 2. fol. 166.\n\n1089. Trincavellius, tom. 2. consil. 15 et 16.\n\n1090. Cap. 13, tract. posth. de melan.\n\n1091. Guarion. cons. med. 2.\n\n1092. Laboravit per essentiam et a toto corpore.\n\n1093. Machiavel, &c. Smithus de rep. Angl. cap. 8. lib. 1. Buscoldus,\ndiscur. polit. discurs. 5. cap. 7. Arist. l. 3. polit. cap. ult.\nKeckerm. alii, &c.\n\n1094. Lib. 6.\n\n1095. Primo artis curitivae.\n\n1096. Nostri primum sit propositi affectionum causas indagare; res ipsa\nhortari videtur, nam alioqui earum curatio, manca et inutilis esset.\n\n1097. Path. lib. 1. cap. 11. Rerum cognoscere causas, medicis imprimis\nnecessarium, sine qua nec morbum curare, nec praecavere licet.\n\n1098. Tanta enim morbi varietas ac differentia ut non facile\ndignoscatur, unde initium morbus sumpserit. Melanelius e Galeno.\n\n1099. Felix qui potuit rerum cognoscere causas.\n\n1100. 1 Sam. xvi. 14.\n\n1101. Dan. v. 21.\n\n1102. Lactant. instit. lib. 2. cap. 8.\n\n1103. Mente captus, et summo animi moerore consumptus.\n\n1104. Munster cosmog. lib. 4. cap. 43. De coelo substernebantur,\ntanquam insani de saxis praecipitati, &c.\n\n1105. Livius lib. 38.\n\n1106. Gaguin. l. 3. c. 4. Quod Dionysii corpus discooperuerat, in\ninsanam incidit.\n\n1107. Idem lib. 9. sub. Carol. 6. Sacrorum contemptor, templi foribus\neffractis, dum D. Johannis argenteum simulacrum rapere contendit,\nsimulacrum aversa facie dorsum ei versat, nec mora sacrilegus mentis\ninops, atque in semet insaniens in proprios artus desaevit.\n\n1108. Giraldus Cambrensis, lib 1. c. 1. Itinerar. Cambriae.\n\n1109. Delrio, tom. 3. lib. 6. sect. 3. quaest. 3.\n\n1110. Psal. xlvi. 1.\n\n1111. Lib. 8. cap. de Hierar.\n\n1112. Claudian.\n\n1113. De Babila Martyre.\n\n1114. Lib. cap. 5. prog.\n\n1115. Lib. 1. de Abditis rerum causis.\n\n1116. Respons. med. 12. resp.\n\n1117. 1 Pet. v. 6.\n\n1118. Lib. 1. c. 7. de orbis concordia. In nulla re major fuit\naltercatio, major obscuritas, minor opinionum concordia, quam de\ndaemonibus et substantiis separatis.\n\n1119. Lib. 3. de Trinit. cap. 1.\n\n1120. Pererius in Genesin. lib. 4. in cap. 3. v. 23.\n\n1121. See Strozzius Cicogna omnifariae. Mag. lib. 2. c. 15. Jo.\nAubanus, Bredenbachius.\n\n1122. Angelus per superbiam separatus a Deo, qui in veritate non\nstetit. Austin.\n\n1123. Nihil aliud sunt Daemones quam nudae animae quae corpore deposito\npriorem miserati vitam, cognatis succurrunt commoti misericordia, &c.\n\n1124. De Deo Socratis. All those mortals are called Gods, who, the\ncourse of life being prudently guided and governed, are honoured by men\nwith temples and sacrifices, as Osiris in Aegypt, &c.\n\n1125. He lived 500 years since.\n\n1126. Apuleius: spiritus animalia sunt animo passibilia, mente\nrationalia, corpore aeria, tempore sempiterna.\n\n1127. Nutriuntur, et excrementa habent, quod pulsata doleant solido\npercussa corpore.\n\n1128. Whatever occupies space is corporeal:\u2014spirit occupies space,\n_therefore_, &c. &c.\n\n1129. 4 lib. 4. Theol. nat. fol. 535.\n\n1130. Which has no roughness, angles, fractures, prominences, but is\nthe most perfect amongst perfect bodies.\n\n1131. Cyprianus in Epist. montes etiam et animalia transferri possunt:\nas the devil did Christ to the top of the pinnacle; and witches are\noften translated. See more in Strozzius Cicogna, lib. 3. cap. 4. omnif.\nmag. Per aera subducere et in sublime corpora ferre possunt, Biarmanus.\nPercussi dolent et uruntur in conspicuos cineres. Agrippa, lib. 3. cap.\nde occul. Philos.\n\n1132. Agrippa, de occult. Philos. lib. 3. cap. 18.\n\n1133. Part. 3. Sect. 2. Mem. 1. Subs. 1. Love Melancholy.\n\n1134. By gazing steadfastly on the sun illuminated with his brightest\nrays.\n\n1135. Genial. dierum. Ita sibi visum et compertum quum prius an essent\nambigeret Fidem suam liberet.\n\n1136. Lib. 1. de verit. Fidei. Benzo, &c.\n\n1137. Lib. de Divinatione et magia.\n\n1138. Cap. 8. Transportavit in Livoniam cupiditate videndi, &c.\n\n1139. Sic Hesiodus de Nymphis vivere dicit. 10. aetates phaenicum vel.\n9. 7. 20.\n\n1140. Custodes hominum et provinciarum, &c. tanto meliores hominibus,\nquanto hi brutis animantibus.\n\n1141. Praesides Pastores, Gubernatores hominum, et illi animalium.\n\n1142. Coveting nothing more than the admiration of mankind.\n\n1143. Natura familiares ut canes hominibus multi aversantur et\nabhorrent.\n\n1144. Ab nomine plus distant quam homo ab ignobilissimo verne, et tamen\nquidam ex his ab hominibus superantur ut homines a feris, &c.\n\n1145. Cibo et potu uti et venere cum hominibus ac tandem mori, Cicogna.\nl. part. lib. 2. c. 3.\n\n1146. Plutarch. de defect. oraculorum.\n\n1147. Lib. de Zilphis et Pigmeis.\n\n1148. Dii gentium a Constantio prostigati sunt, &c.\n\n1149. Octovian. dial. Judaeorum deum fuisse Romanorum numinibus una cum\ngente captivum.\n\n1150. Omnia spiritibus plena, et ex eorum concordia et discordia omnes\nboni et mali effectus promanant, omnia humana reguntur: paradoxa\nveterum de quo Cicogna. omnif. mag. l. 2. c. 3.\n\n1151. Oves quas abacturus erat in quascunque formas vertebat Pausanias,\nHyginus.\n\n1152. Austin in l. 2. de Gen. ad literam cap. 17. Partim quia\nsubtilioris sensus acumine, partim scientia calidiore vigent et\nexperientia propter magnam longitudinem vitae, partim ab Angelis\ndiscunt, &c.\n\n1153. Lib. 3. omnif. mag. cap. 3.\n\n1154. L. 18. quest.\n\n1155. Quum tanti sit et tam profunda spiritum scientia, mirum non est\ntot tantasque res visu admirabiles ab ipsis patrari, et quidem rerum\nnaturalium ope quas multo melius intelligunt, multoque peritius suis\nlocis et temporibus applicare norunt, quam homo, Cicogna.\n\n1156. Aventinus, quicquid interdiu exhauriebatur, noctu explebatur.\nInde pavefacti cura tores, &c.\n\n1157. In lib. 2. de Anima text 29. Homerus discriminatim omnes spiritus\ndaemones vocat.\n\n1158. A Jove ad inferos pulsi, &c.\n\n1159. De Deo Socratis adest mihi divina sorte Daemonium quoddam a prima\npueritia me secutum, saepe dissuadet, impellit nonnunquam instar ovis,\nPlato.\n\n1160. Agrippa lib. 3. de occul. ph. c. 18. Zancb. Pictorus, Pererius\nCicogna. l. 3. cap. 1.\n\n1161. Vasa irae. c. 13.\n\n1162. Quibus datum est nocere terrae et mari, &c.\n\n1163. Physiol. Stoicorum e Senec. lib. 1. cap. 28.\n\n1164. Usque ad lunam animas esse aethereas vocarique heroas, lares,\ngenios.\n\n1165. Mart. Capella.\n\n1166. Nihil vacuum ab his ubi vel capillum in aere vel aqua jaceas.\n\n1167. Lib. de Zilp.\n\n1168. Palingenius.\n\n1169. Lib. 7. cap. 34 et 5. Syntax. art. mirab.\n\n1170. Comment in dial. Plat. de amore, cap. 5. Ut sphaera quaelibet\nsuper nos, ita praestantiores habent habitatores suae sphaerae\nconsortes, ut habet nostra.\n\n1171. Lib. de Amica. et daemone med. inter deos et homines, dica ad nos\net nostra aequaliter ad deos ferunt.\n\n1172. Saturninas et Joviales accolas.\n\n1173. In loca detrusi sunt infra caelestes orbes in aerem scilicet et\ninfra ubi Judicio generali reservantur.\n\n1174. q. 36. art. 9.\n\n1175. Virg. 8. Eg.\n\n1176. Aen. 4.\n\n1177. Austin: hoc dixi, ne quis existimet habitare ibimala daemonia ubi\nSolem et Lunam et Stellas Deus ordinavit, et alibi nemo arbitraretur\nDaemonom coelis habitare cum Angelis suis unde lapsum credimus. Idem.\nZanch. l. 4. c. 3. de Angel. mails. Pererius in Gen. cap. 6. lib. 8. in\nver. 2.\n\n1178. Perigram. Hierosol.\n\n1179. Fire worship, or divination by fire.\n\n1180. Domus Diruunt, muros dejiciunt, immiscent se turbinibus et\nprocellis et pulverem instar columnae evehunt. Cicogna l. 5. c. 5.\n\n1181. Quest. in Liv.\n\n1182. De praestigiis daemonum. c. 16. Convelli culmina videmus,\nprosterni sata, &c.\n\n1183. De bello Neapolitano, lib. 5.\n\n1184. Suffitibus gaudent. Idem Just. Mart. Apol. pro Christianis.\n\n1185. In Dei imitationem, saith Eusebius.\n\n1186. Dii gentium Daemonia, &c. ego in eorum statuas pellexi.\n\n1187. Et nunc sub divorum nomine coluntur a Pontificiis.\n\n1188. Lib. 11. de rerum ver.\n\n1189. Lib. 3. cap. 3. De magis et veneficis, &c. Nereides.\n\n1190. Lib. de Zilphis.\n\n1191. Lib. 3.\n\n1192. Pro salute hominum excubare se simulant, sed in eorum perniciem\nomnia moliuntur. Aust.\n\n1193. Dryades, Oriades, Hamadryades.\n\n1194. Elvas Olaus voc. at lib. 3.\n\n1195. Part 1. cap. 19.\n\n1196. Lib. 3. cap. 11. Elvarum choreas Olaus lib. 3. vocat saltum adeo\nprofunde in terras imprimunt, ut locus insigni deinceps virore\norbicularis sit, et gramen non pereat.\n\n1197. Sometimes they seduce too simple men into their mountain\nretreats, where they exhibit wonderful sights to their marvelling eyes,\nand astonish their ears by the sound of bells, &c.\n\n1198. Lib. de Zilph. et Pigmaeus Olaus lib. 3.\n\n1199. Lib. 7. cap. 14. Qui et in famulitio viris et feminis inserviunt,\nconclavia scopis purgant, patinas mundant, ligna portant, equos curant,\n&c.\n\n1200. Ad ministeria utuntur.\n\n1201. Where treasure is hid (as some think) or some murder, or such\nlike villainy committed.\n\n1202. Lib. 16. de rerum varietat.\n\n1203. Vel spiritus sunt hujusmodi damnatorum, vel e purgatorio, vel\nipsi daemones, c. 4.\n\n1204. Quidam lemures domesticis instrumentis noctu ludunt: patinas,\nollas, cantharas, et alia vasa dejiciunt, et quidam voces emittunt,\nejulant, risum emittunt, &c. ut canes nigri, feles, variis formis, &c.\n\n1205. Epist. lib. 7.\n\n1206. Meridionales Daemones Cicogna calls them, or Alastores, l. 3.\ncap. 9.\n\n1207. Sueton. c. 69. in Caligula.\n\n1208. Strozzius Cicogna. lib. 3. mag. cap. 5.\n\n1209. Idem. c. 18.\n\n1210. M. Carew. Survey of Cornwall, lib. 2. folio 140.\n\n1211. Horto Geniali, folio 137.\n\n1212. Part 1. c. 19. Abducunt eos a recta via, et viam iter facientibus\nintercludunt.\n\n1213. Lib. 1. cap. 44. Daemonum cernuntur et audiuntur ibi frequentes\nillusiones, unde viatoribus cavendum ne ce dissocient, aut a tergo\nmaneant, voces enim fingunt sociorum, ut a recto itinere abducant, &c.\n\n1214. Mons sterilis et nivosus, ubi intempesta nocte umbrae apparent.\n\n1215. Lib. 2. cap. 21. Offendicula faciunt transeuntibus in via et\npetulanter ridet cum vel hominem vel jumentum ejus pedes atterere\nfaciant, et maxime si homo maledictus et calcaribus saevint.\n\n1216. In Cosmogr.\n\n1217. Vestiti more metallicorum, gestus et opera eorum imitantur.\n\n1218. Immisso in terrae carceres vento horribiles terrae motus\nefficiunt, quibus saepe non domus modo et turres, sed civitates\nintegrae et insulae haustae sunt.\n\n1219. Hierom. in 3. Ephes. Idem Michaelis. c. 4. de spiritibus. Idem\nThyreus de locis infestis.\n\n1220. Lactantius 2. de origins erroris cap. 15. hi maligni spiritus per\nomnem terram vagantur, et solatium perditionis suae perdendis hominibus\noperantur.\n\n1221. Mortalium calamitates epulae sunt malorum daemonum, Synesius.\n\n1222. Daminus mendacii a seipso deceptus, alios decipere cupit,\nadversarius humani generis, Inventor mortis, superbiae institutor,\nradix malitiae, scelerum caput, princeps omnium vitiorum, fuit inde in\nDei contumeliam, hominum perniciem: de horum conatibus et operationibus\nlege Epiphanium. 2. Tom. lib. 2. Dionysium. c. 4. Ambros. Epistol. lib.\n10. ep. et 84. August. de civ. Dei lib. 5. c. 9., lib. 8. cap. 22. lib.\n9. 18. lib. 10. 21. Theophil. in 12. Mat. Pasil. ep. 141. Leonem Ser.\nTheodoret. in 11. Cor. ep. 22. Chrys. hom. 53. in 12. Gen. Greg. in 1.\nc. John. Barthol. de prop. l. 2. c. 20. Zanch. l. 4. de malis angelis.\nPerer. in Gen. l. 8. in c. 6. 2. Origen. saepe praeliis intersunt,\nitinera et negotia nostra quaecumque dirigunt, clandestinis subsidiis\noptatos saepe praebent successus, Pet. Mar. in Sam. &c. Ruscam de\nInferno.\n\n1223. Et velut mancipia circumfert Psellus.\n\n1224. Lib. de trans. mut. Malac. ep.\n\n1225. Custodes sunt hominum, et eorum, ut nos animalium: tum et\nprovinciis praepositi regunt auguriis, somniis, oraculis, pramiis, &c.\n\n1226. Lipsius, Physiol. Stoic, lib. 1. cap. 19.\n\n1227. Leo Suavis. idem et Tritemius.\n\n1228. They seek nothing more earnestly than the fear and admiration of\nmen.\n\n1229. It is scarcely possible to describe the impotent ardour with\nwhich these malignant spirits aspire to the honour of being divinely\nworshipped.\n\n1230. Omnif. mag. lib. 2. cap. 23.\n\n1231. Ludus deorum sumus.\n\n1232. Lib. de anima et daemone.\n\n1233. Quoties sit, ut Principes novitium aulicum divitiis et\ndignitatibus pene obruant, et multorum annorum ministrum, qui non semel\npro hero periculum subiit, ne teruntio donent, &c. Idem. Quod\nPhilosophi non remunerentur, cum scurra et ineptus ob insulsum jocum\nsaepe praemium reportet, inde fit, &c.\n\n1234. Lib de cruelt. Cadaver.\n\n1235. Boissardus, c. 6 magia.\n\n1236. Godelmanus, cap. 3. lib. 1 de Magis. idem Zanchius, lib. 4. cap.\n10 et 11. de malis angelis.\n\n1237. Nociva Melancholia furiosos efficit, et quandoque penitus\ninterficit. G. Picolominens Idemque Zanch. cap. 10. lib. 4. si Deus\npermittat, corpora nostra movere possunt, alterare, quovis morborum et\nmalorum genere afficere, imo et in ipsa penetrare et saevire.\n\n1238. Inducere potest morbos et sanitates.\n\n1239. Viscerum actiones potest inhibere latenter, et venenis nobis\nignotis corpus inficere.\n\n1240. Irrepentes corporibus occulto morbos fingunt, mentes terrent,\nmembra distorquent. Lips. Phil. Stoic. l. 1. c. 19.\n\n1241. De rerum ver. l. 16. c. 93.\n\n1242. Quum mens immediate decipi nequit, premum movit phantasiam, et\nita obfirmat vanis conceptibus aut ut ne quem facultati aestimativae\nrationi locum relinquat. Spiritus malus invadit animam, turbat sensus,\nin furorem conjicit. Austin. de vit. Beat.\n\n1243. Lib. 3. Fen. 1. Tract. 4. c. 18.\n\n1244. A Daemone maxime proficisci, et saepe solo.\n\n1245. Lib. de incant.\n\n1246. Caep. de mania lib. de morbis cerebri; Daemones, quum sint tenues\net incomprehensibiles spiritus, se insinuare corporibus humanis\npossunt, et occulte in viscerribus operti, valetudinem vitiare, somniis\nanimas terrere et mentes furoribus quatere. Insinuant se\nmelancholicorum penetralibus, intus ibique considunt et deliciantur\ntanquam in regione clarissimorum siderum, coguntque animum furere.\n\n1247. Lib. 1. cap. 6. occult. Philos. part 1. cap. 1. de spectris.\n\n1248. Sine cruce et sanctificatione sic & daemone obsessa. dial.\n\n1249. Greg. pag. c. 9.\n\n1250. Penult. de opific. Dei.\n\n1251. Lib. 28. cap. 26. tom. 9.\n\n1252. De Lamiis.\n\n1253. Et quomodo venefici fiant enarrat.\n\n1254. De quo plura legas in Boissardo, lib. 1. de praestig.\n\n1255. Rex Jacobus, Daemonol. l. 1. c. 3.\n\n1256. An university in Spain in old Castile.\n\n1257. The chief town in Poland.\n\n1258. Oxford and Paris, see finem P. Lombardi.\n\n1259. Praefat. de magis et veneficis.\n\n1260. Rotatum Pileum habebat, quo ventos violentos cieret, aerem\nturbaret, et in quam partem, &c.\n\n1261. Erastus.\n\n1262. Ministerio hirci nocturni.\n\n1263. Steriles nuptos et inhabiles, vide Petrum de Pallude, lib. 4.\ndistinct. 34. Paulum Guiclandum.\n\n1264. Infantes matribus suffurantur, aliis suppositivis in locum\nverorum conjectis.\n\n1265. Milles.\n\n1266. D. Luther, in primum praeceptum, et Leon. Varius, lib. 1. de\nFascino.\n\n1267. Lavat. Cicog.\n\n1268. Boissardus de Magis.\n\n1269. Daemon. lib. 3. cap. 3.\n\n1270. Vide Philostratum, vita ejus; Boissardum de Magis.\n\n1271. Nubrigenses lege lib. 1. c. 19. Vide Suidam de Paset. De Cruent.\nCadaver.\n\n1272. Erastus. Adolphus Scribanius.\n\n1273. Virg. Aeneid. 4. Incantatricem describens: Haec se carminibus\npromittit solvere mentes. Quas velit, ast aliis duras immittere curas.\n\n1274. Godelmanus, cap. 7. lib. 1. Nutricum mammas praesiccant, solo\ntactu podagram, Apoplexiam, Paralysin, et alios morbos, quos medicina\ncurare non poterat.\n\n1275. Factus inde Maniacus, spic. 2. fol. 147.\n\n1276. Omnia philtra etsi inter se differant, hoc habent commune, quod\nhominem efficiant melancholicum. epist. 231. Scholtzii.\n\n1277. De cruent. Cadaver.\n\n1278. Astra regunt homines, et regit astra Deus.\n\n1279. Chirom. lib. Quaeris a me quantum operantur astra? dico, in nos\nnihil astra urgere, sed animos praeclives trahere: qui sic tamen liberi\nsunt, ut si ducem sequantur rationem, nihil efficiant, sin vero\nnaturam, id agere quod in brutis fere.\n\n1280. Coelum vehiculum divinae virtutis, cujus mediante motu, lumine et\ninfluentia, Deus! elementaria corpora ordinat et disponit Th. de Vio.\nCajetanus in Psa. 104.\n\n1281. Mundus iste quasi lyra ab excellentissimo quodam artifice\nconcinnata, quem qui norit mirabiles eliciet harmonias. J. Dee.\nAphorismo 11.\n\n1282. Medicus sine coeli peritia nihil est, &c. nisi genesim sciverit,\nne tantillum poterit. lib. de podag.\n\n1283. Constellatio in causa est; et influentia coeli morbum hunc movet,\ninterdum omnibus aliis amotis. Et alibi. Origo ejus a Coelo petenda\nest. Tr. de morbis amentium.\n\n1284. Lib. de anima, cap. de humorib. Ea varietas in Melancholia, habet\ncaelestes causas \u260c \u2644 et \u2643 in \u25a1 \u260c \u2642 et \u263e in \u264f.\n\n1285. Ex atra bile varii generantur morbi perinde ut ipse multum calidi\naut frigidi in se habuerit, quum utrique suscipiendo quam aptissima\nsit, tametsi suapte natura frigida sit. Annon aqua sic afficitur a\ncalore ut ardeat; et a frigore, ut in glaciem concrescat? et haec\nvarietas distinctionum, alii flent, rident, &c.\n\n1286. Hanc ad intemperantiam gignendam plurimum confert \u2642 et \u2644 positus,\n&c.\n\n1287. \u263f Quoties alicujus genitura in \u264f et \u2653 adverso signo positus,\nhoroscopum partiliter tenueret atque etiam a \u2642 vel \u2644 \u25a1 radio percussus\nfuerit, natus ab insania vexabitur.\n\n1288. Qui \u2644 et \u2642 habet, alterum in culmine, alterum imo coelo, cum in\nlucem venerit, melancholicus erit, a qua sanebitur, si \u263f illos\nirradiarit.\n\n1289. Hac configuratione natus, Aut Lunaticus, aut mente captus.\n\n1290. Ptolomaeus centiloquio, et quadripartito tribuit omnium\nmelancholicorum symptoma siderum influentis.\n\n1291. Arte Medica. accedunt ad has causas affectiones siderum. Plurimum\nincitant et provocant influentiae caelestes. Velcurio, lib. 4. cap. 15.\n\n1292. Hildesheim, spicel. 2. de mel.\n\n1293. Joh. de Indag. cap. 9. Montaltus, cap. 22.\n\n1294. Caput parvum qui habent cerebrum et spiritus plerumque angustos,\nfacile incident in Melancholiam rubicundi. Aetius. Idem Montaltus, c.\n21. e Galeno.\n\n1295. Saturnina a Rascetta per mediam manum decurrens, usque ad radicem\nmontis Saturni, a parvis lineis intersecta, arguit melancholicos.\nAphoris. 78.\n\n1296. Agitantur miseriis, continuis inquietudinibus, neque unquam a\nsolitudine liberi sunt, anxie affiguntur amarissimis intra\ncogitationibus, semper tristes, suspitiosi, meticulosi: cogitationes\nsunt, velle agrum colere, stagna amant et paludes, &c. Jo. de Indagine,\nlib. 1.\n\n1297. Caelestis Physiognom. lib. 10.\n\n1298. Cap. 14. lib. 5. Idem maculae in ungulis nigrae, lites, rixas,\nmelancholiam significant, ab humore in corde tali.\n\n1299. Lib. 1. Path. cap. 11.\n\n1300. Venit enim properata malis inopina senectus: et dolor aetatem\njussit inesse meam. Boethius, met. 1. de consol. Philos.\n\n1301. Cap. de humoribus, lib. de Anima.\n\n1302. Necessarium accidens decrepitis, et inseparabile.\n\n1303. Psal. xc. 10.\n\n1304. Meteran. Belg. hist. lib. 1.\n\n1305. Sunt morosi anxii, et iracundi et difficiles senes, si quaerimus,\netiam avari, Tull. de senectute.\n\n1306. Lib. 2. de Aulico. Senes avari, morosi, jactabundi, philauti,\ndeliri, superstitiosi, auspiciosi, &c. Lib. 3. de Lamiis, cap. 17. et\n18.\n\n1307. Solarium, opium lupiadeps, lacr. asini, &c. sanguis infantum, &c.\n\n1308. Corrupta est iis ab humore Melancholico phantasia. Nymanus.\n\n1309. Putant se laedere quando non laedunt.\n\n1310. Qui haec in imaginationis vim referre conati sunt, atrae bilis,\ninanem prorsus laborem susceperunt.\n\n1311. Lib. 3. cap. 4. omnif. mag.\n\n1312. Lib. 1. cap. 11. path.\n\n1313. Ut arthritici Epilep. &c.\n\n1314. Ut filii non tam possessionum quam morborum baeredes sint.\n\n1315. Epist. de secretis artis et naturae, c. 7. Nam in hoc quod patres\ncorrupti sunt, generant filios corruptae complexionis, et\ncompositionis, et filii eorum eadem de causa se corrumpunt, et sic\nderivatur corruptio a patribus ad filios.\n\n1316. Non tam (inquit Hippocrates) gibbos et cicatrices oris et\ncorporis habitum agnoscis ex iis, sed verum incessum gestus, mores,\nmorbos, &c.\n\n1317. Synagog. Jud.\n\n1318. Affectus parentum in foetus transeunt, et puerorum malicia\nparentibus imputanda, lib. 4. cap. 3. de occult, nat. mirae.\n\n1319. Ex pituitosis pituitosi, ex biliosis biliosi, ex lienosis et\nmelancholicis melancholici.\n\n1320. Epist. 174. in Scoltz. Nascitur nobiscum illa aliturque et una\ncum parentibus habemus malum hunc assem. Jo. Pelesius, lib. 2. de cura\nhumanorum affectuum.\n\n1321. Lib. 10. observat.\n\n1322. Maginus Geog.\n\n1323. Saepe non eundem, sed similem producit effectum, et illaeso\nparente transit. in nepotem.\n\n1324. Dial. praefix. genituris Leovitii.\n\n1325. Bodin. de rep. cap. de periodis reip.\n\n1326. Claudius Abaville, Capuchion, in his voyage to Maragnan. 1614.\ncap. 45. Nemo fere aegrotus, sano omnes et robusto corpore, vivunt\nannos. 120, 140. sine Medicina. Idem Hector Boethius de insulis Orchad.\net Damianus a Goes de Scandia.\n\n1327. Lib. 4. c. 3. de occult. nat. mir. Tetricos plerumque filios\nsenes progenerant et tristes, rarios exhilaratos.\n\n1328. Coitus super repletionem pessimus, et filii qui tum gignuntur,\naut morbosi sunt, aut stolidi.\n\n1329. dial, praefix. Leovito.\n\n1330. L. de ed. liberis.\n\n1331. De occult. nat. mir. temulentae et stolidae mulieres liberos\nplerumque producunt sibi similes.\n\n1332. Lib. 2, c. 8. de occult, nat. mir. Good Master Schoolmaster do\nnot English this.\n\n1333. De nat. mul. lib. 3. cap. 4.\n\n1334. Buxdorphius, c. 31. Synag. Jud. Ezek. 18.\n\n1335. Drusius obs. lib. 3. cap. 20.\n\n1336. Beda. Eccl. hist. lib. 1. c. 27. respons. 10.\n\n1337. Nam spiritus cerebri si tum male afficiantur, tales procreant, et\nquales fuerint affectus, tales filiorum: ex tristibus tristes, ex\njucundis jucundi nascuntur, &c.\n\n1338. Fol. 129. mer. Socrates' children were fools. Sabel.\n\n1339. De occul. nat. mir. Pica morbus mulierum.\n\n1340. Baptista Porta, loco praed. Ex leporum intuitu plerique infantes\nedunt bifido superiore labello.\n\n1341. Quasi mox in terram collapsurus, per omne vitam incedebat cum\nmater gravia ebrium hominem sic incedentem viderat.\n\n1342. Civem facie cadaverosa, qui dixit, &c.\n\n1343. Optimum bene nasci, maxima para felicitatis nostrae bene nasci;\nquamobrem praeclere humano generi consultam videretur, si solis\nparentis bene habiti et sani, liberis operam darent.\n\n1344. Infantes infirmi praecipitio necati. Bohemus, lib. 3. c. 3. Apud\nLacones olim. Lipsius, epist. 85. cent. ad Belgas, Dionysio Villerio,\nsi quos aliqua membrorum parte inutiles notaverint, necari jubent.\n\n1345. Lib. 1. De veterum Scotorum moribus. Morbo comitiali, dementia,\nmania, lepra, &c. aut simila labe, quae facile in prolem transmittitur,\nlaborantes inter eos, ingenti facta indagine, inventos, ne gens foeda\ncontagione laederetur, ex iis nata, castraverunt, mulieres hujusmodi\nprocul a virorum consortio abregarunt, quod si harum aliqua concepisse\ninveniebatur, simul cum foetu nondum edito, defodiebatur viva.\n\n1346. Euphormio Satyr.\n\n1347. Fecit omnia delicta quae fieri possunt circa res sex non\nnaturales, et eae fuerunt causae extrinsecae, ex quibus postea ortae\nsunt obstructiones.\n\n1348. Path. I. l. c. 2. Maximam in gignendis morbis vim obtinet,\npabulum, materiamque morbi suggerens: nam nec ab aere, nec a\nperturbationibus, vel aliis evidentibus causis morbi sunt, nisi\nconsentiat corporis praeparatio, et humorum constitutio. Ut semel\ndicam, una gula est omnium morborum mater, etiamsi alius est genitor.\nAb hac morbi sponte saepe emanant, nulla alia cogente causa.\n\n1349. Cogan, Eliot, Vauhan, Vener.\n\n1350. Frietagius.\n\n1351. Isaac.\n\n1352. Non laudatur quia melancholicum praebet alimentum.\n\n1353. Male alit cervina (inquit Frietagius) crassissimum et\natribilarium suppeditat alimentum.\n\n1354. Lib. de subtiliss. dieta. Equina caro et asinina equinis danda\nest hominibus et asininis.\n\n1355. Parum obsunt a natura Leporum. Bruerinus, l. 13. cap. 25.\npullorum tenera et optima.\n\n1356. Illaudabilis succi nauseam provocant.\n\n1357. Piso. Altomar.\n\n1358. Curio. Frietagius, Magninus, part. 3. cap. 17. Mercurialis, de\naffect, lib. I. c. 10. excepts all milk meats in Hypochondriacal\nMelancholy.\n\n1359. Wecker, Syntax. theor. p. 2. Isaac, Bruer. lib. 15. cap. 30. et\n31.\n\n1360. Cap. 18. part. 3.\n\n1361. Omni loco et omni tempore medici detestantur anguillas praesertim\ncirca solstitium. Damnanturtum sanis tum aegris.\n\n1362. Cap. 6. in his Tract of Melancholy.\n\n1363. Optime nutrit omnium judicio inter primae notae pisces gustu\npraestanti.\n\n1364. Non est dubium, quin pro variorum situ, ac natura, magnas\nalimentorum sortiantur differentias, alibi suaviores, alibi\nlutulentiores.\n\n1365. Observat. 16. lib. 10.\n\n1366. Pseudolus act. 3. scen. 2.\n\n1367. Plautus, ibid.\n\n1368. Quare rectius valedutini suae quisque consulet, qui lapsus\npriorum parentum memor, eas plane vel omiserit vel parce degustarit.\nKersleius, cap. 4, de vero usu med.\n\n1369. In Mizaldo de Horto, P. Crescent. Herbastein, &c.\n\n1370. Cap. 13. part. 3. Bright, in his Tract of Mel.\n\n1371. Intellectum turbant, producunt insaniam.\n\n1372. Audivi (inquit Magnin.) quod si quis ex iis per annum continue\ncomedat, in insaniam caderet. cap. 13. Improbi succi sunt. cap. 12.\n\n1373. De rerum varietat. In Fessa plerumque morbosi, quod fructus\ncomedant ter in die.\n\n1374. Cap. de Mel.\n\n1375. Lib. 11. c. 3.\n\n1376. Bright, c. 6. excepts honey.\n\n1377. Hor. apud Scoltzium, consil. 186.\n\n1378. Ne comedas crustam, choleram quia gignit adustam. Schol. Sal.\n\n1379. Vinum turbidum.\n\n1380. Ex vini patentis bibitione, duo Alemani in uno mense melancholici\nfacti sunt.\n\n1381. Hildesheim, spicel. fol. 273.\n\n1382. Crassum generat sanguinem.\n\n1383. About Danzig in Spruce, Hamburgh, Leipsig.\n\n1384. Henricus Abrmcensis.\n\n1385. Potus tum salubris tum jucundus, l. 1.\n\n1386. Galen l. 1. de san. tuend. Cavendae sunt aquae quae ex stagnis\nhauriuntur, et quae turbidae and male olentes, &c.\n\n1387. Innoxium reddit et bene olentum.\n\n1388. Contendit haec vitia coctione non emendari.\n\n1389. Lib. de bonitate aquae, hydropem auget, febres putridas, splenem,\ntusses, nocet oculis, malum habitum corporis et colorem.\n\n1390. Mag. Nigritatem inducit si pecora biberint.\n\n1391. Aquae nivibus coactae strumosos faciunt.\n\n1392. Cosmog. l. 3. cap. 36.\n\n1393. Method, hist. cap. 5. Balbutiunt Labdoni in Aquitania ob aquas,\natque hi morbi ab acquis in corpora derivantur.\n\n1394. Edulia ex sanguine et suffocato parta. Hildesheim.\n\n1395. Cupedia vero, placentae, bellaria, commentaque alia curiosa\npistorum et coquorum, gustui servientium conciliant morbos tum corpori\ntum animo insanibiles. Philo Judaeus, lib. de victimis. P. Jov. vita\nejus.\n\n1396. As lettuce steeped in wine, birds fed with fennel and sugar, as a\nPope's concubine used in Avignon. Stephan.\n\n1397. Animae negotium illa facessit, et de templo Dii immundum stabulum\nfacit. Peletius, 10. c.\n\n1398. Lib. 11. c. 52. Homini cibus utilissimus simplex, acervatio\ncirborum pestifera, et condimenta perniciosa, multos morbos multa\nfercula ferunt.\n\n1399. 31. Dec. 2. c. Nihil deterius quam si tempus justo longius\ncomedendo protrahatur, et varia ciborum genera conjungantur: inde\nmorborum scaturigo, quae ex repugnantia humorum oritur.\n\n1400. Path. l. 1. c. 14.\n\n1401. Juv. Sat. 5.\n\n1402. Nimia repletio ciborum facit melancholicum.\n\n1403. Comestio superflua cibi, et potus quantitas nimia.\n\n1404. Impura corpora quanto magis nutris, tanto magis laedis:\nputrefacit enim alimentum vitiosus humor.\n\n1405. Vid. Goclen. de portentosis coenis, &c. puteani Com.\n\n1406. Amb. lib. de Jeju. cap. 14. They who invite us to a supper, only\nconduct us to our tomb.\n\n1407. Juvenal. The highest-priced dishes afford the greatest\ngratification.\n\n1408. Guiccardin.\n\n1409. Na. quaest. 4. ca. ult. fastidio est lumen gratuitum, dolet quod\nsole, quod spiritum emere non possimus, quod hic aer non emptus ex\nfacili, &c. adeo nihil placet, nisi quod carum est.\n\n1410. Ingeniosi ad Gulam.\n\n1411. Olim vile mancipium, nunc in omni aestimatione, nunc ars haberi\ncaepta, &c.\n\n1412. Epist. 28. l. 7. Quorum in ventre ingenium, in patinis, &c.\n\n1413. In lucem coenat. Sertorius.\n\n1414. Seneca.\n\n1415. Mancipia gulae, dapes non sapore sed sumptu aestimantes. Seneca,\nconsol. ad Helvidium.\n\n1416. Saevientia guttura satiare non possunt fluvii et maria, Aeneas\nSylvius, de miser. curial.\n\n1417. Plautus.\n\n1418. Hor. lib. 1. Sat. 3.\n\n1419. Diei brevitas conviviis, noctis longitudo stupris conterebratur.\n\n1420. Et quo plus capiant, irritamenta excogitantur.\n\n1421. Fores portantur ut ad convivium reportentur, repleri ut\nexhauriant, et exhauriri ut bibant. Ambros.\n\n1422. Ingentia vasa velut ad ostentationem, &c.\n\n1423. Plautus.\n\n1424. Lib. 3. Anthol. c. 20.\n\n1425. Gratiam conciliant potando.\n\n1426. Notis ad Caesares.\n\n1427. Lib. de educandis principum liberis.\n\n1428. Virg. Ae. 1.\n\n1429. Idem strenui potatoris Episcopi Sacellanus, cum ingentem pateram\nexhaurit princeps.\n\n1430. Bohemus in Saxonia. Adeo immoderate et immodeste ab ipsis\nbibitur, ut in compotationibus suis non cyathis solum et cantharis sat\ninfundere possint, sed impletum mulctrale apponant, et scutella injecta\nhortantur quemlibet ad libitum potare.\n\n1431. Dictu incredible, quantum hujusce liquorice immodesta gens\ncapiat, plus potantem amicissimum habent, et cert coronant,\ninimicissimum e contra qui non vult, et caede et fustibus expiant.\n\n1432. Qui potare recusat, hostis habetur, et caede nonnunquam res\nexpiatur.\n\n1433. Qui melius bibit pro salute domini, melior habetur minister.\n\n1434. Graec. Poeta apud Stobaeum, ser. 18.\n\n1435. Qui de die jejunant, et nocte vigilant, facile cadunt in\nmelancholiam; et qui naturae modum excedunt, c. 5. tract. 15. c. 2.\nLonga famis tolerantia, ut iis saepe accidit qui tanto cum fervore Deo\nservire cupiunt per jejunium, quod maniaci efficiantur, ipse vidi\nsaepe.\n\n1436. In tenui victu aegri delinquunt, ex quo fit ut majori afficiantur\ndetrimento, majorque fit error tenui quam pleniore victu.\n\n1437. Quae longo tempore consueta sunt, etiamsi deteriora, minus in\nassuetis molestare solent.\n\n1438. Qui medice vivit, misere vivit.\n\n1439. Consuetudo altera natura.\n\n1440. Herefordshire, Gloucestershire, Worcestershire.\n\n1441. Leo Afer. l. 1. solo camelorum lacte contenti, nil praeterea\ndeliciarum ambiunt.\n\n1442. Flandri vinum butyro dilutum bibunt (nauseo referens) ubique\nbutyrum inter omnia fercula et bellaria locum obtinet. Steph. praefat.\nHerod.\n\n1443. Delectantur Graeci piscibus magis quam carnibus.\n\n1444. Lib. 1. hist. Ang.\n\n1445. P. Jovius descript. Britonum. They sit, eat and drink all day at\ndinner in Iceland, Muscovy, and those northern parts.\n\n1446. Suidas, vict. Herod, nihilo cum eo melius quam si quis Cicutam,\nAconitum, &c.\n\n1447. Expedit. in Sinas, lib. 1. c. 3. hortensium herbarum et olerum,\napud Sinas quam apud nos longe frequentior usus, complures quippe de\nvulgo reperias nulla alia re vel tenuitatis, vel religionis causa\nvescentes. Equus, Mulus, Asellus, &c. aeque fere vescuntur ac pabula\nomnia, Mat. Riccius, lib. 5. cap. 12.\n\n1448. Tartari mulis, equis vescuntur et crudis carnibus, et fruges\ncontemnunt, dicentes, hoc jumentorum pabulum et bonum, non hominum.\n\n1449. Islandiae descriptione victus corum butyro, lacte, caseo\nconsistit: pisces loco panis habent, potus aqua, aut serum, sic vivunt\nsine medicina multa ad annos 200.\n\n1450. Laet. occident. Ind. descrip. lib. 11. cap. 10. Aquam marinam\nbibere sueti absque noxa.\n\n1451. Davies 2. voyage.\n\n1452. Patagones.\n\n1453. Benzo et Fer. Cortesius, lib. novus orbis inscrip.\n\n1454. Linschoten, c. 56. Palmae instar totius orbis arboribus longe\npraestantior.\n\n1455. Lips. epist.\n\n1456. Teneris assuescere multum.\n\n1457. Repentinae mutationes noxam pariunt. Hippocrat. Aphorism. 21.\nEpist. 6. sect. 3.\n\n1458. Bruerinus, lib. 1. cap. 23.\n\n1459. Simpl. med. c. 4. l. 1.\n\n1460. Heurnius, l. 3. c. 19. prax. med.\n\n1461. Aphoris. 17.\n\n1462. In dubiis consuetudinem sequatur adolescens, et inceptis\nperseveret.\n\n1463. Qui cum voluptate assumuntur cibi, ventriculus avidius\ncomplectitur, expeditiusque concoquit, et quae displicent aversatur.\n\n1464. Nothing against a good stomach, as the saying is.\n\n1465. Lib. 7. Hist. Scot.\n\n1466. 30. artis.\n\n1467. Quae excernuntur aut subsistunt.\n\n1468. Ex ventre suppresso, inflammationes, capitis dolores, caligines\ncrescunt.\n\n1469. Excrementa retenta mentis agitationem parere solent.\n\n1470. Cap. de Mel.\n\n1471. Tam delirus, ut vix se hominem agnosceret.\n\n1472. Alvus astrictus causa.\n\n1473. Per octo dies alvum siccum habet, et nihil reddit.\n\n1474. Sive per nares, sive haemorrhoides.\n\n1475. Multi intempestive ab haemorrhoidibus curati, melancholia\ncorrupti sunt. Incidit in Scyllam, &c.\n\n1476. Lib. 1. de Mania.\n\n1477. Breviar. l. 7. c. 18.\n\n1478. Non sine magno incommodo ejus, cui sanguis a naribus promanat,\nnoxii sanguinis vacuatio impediri potest.\n\n1479. Novi quosdam prae pudore a coitu abstinentes, turpidos, pigrosque\nfactos; nonnullos etiam melancholicos, praeter modum moestos,\ntimidosque.\n\n1480. Nonnulli nisi coeant assidue capitis gravitate infestantur. Dicit\nse novisse quosdam tristes et ita factos ex intermissione Veneris.\n\n1481. Vapores venenatos mittit sperma ad cor et cerebrum. Sperma plus\ndiu retentum, transit in venenum.\n\n1482. Graves producit corporis et animi aegritudines.\n\n1483. Ex spermate supra modum retento monachos et viduas melancholicos\nsaepe fieri vidi.\n\n1484. Melancholia orta a vasis seminariis in utero.\n\n1485. Nobilis senex Alsatus juvenem uxorem duxit, at ille colico\ndolore, et multis morbis correptus, non potuit praestare officium\nmariti, vix inito matrimonio aegrotus. Illa in horrendum furorum\nincidit, ob Venerem cohibitam ut omnium eam invisentium congressum,\nvoce, vultu, gestu expeteret, et quum non consentirent, molossos\nAnglicanos magno expetiit clamore.\n\n1486. Vidi sacerdotem optimum et pium, qui quod nollet uti Venere, in\nmelancholica symptomata incidit.\n\n1487. Ob abstinentiam a concubitu incidit in melancholiam.\n\n1488. Quae a coitu exacerbantur.\n\n1489. Superstuum coitum causam ponunt.\n\n1490. Exsiccat corpus, spiritus consumit, &c. caveant ab hoc sicci,\nvelut inimico mortali.\n\n1491. Ita exsiccatus ut e melancholico statim fuerit insanus, ab\nhumectantibus curatus.\n\n1492. Ex cauterio et ulcere exsiccato.\n\n1493. Gord. c. 10. lib. 1. Discommends cold baths as noxious.\n\n1494. Siccum reddunt corpus.\n\n1495. Si quis longius moretur in iis, aut nimis frequenter, aut\nimportune utatur, humores putrefacit.\n\n1496. Ego anno superiore, quendam guttosum vidi adustum, qui ut\nliberaretur de gutta, ad balnea accessit, et de gutta liberatus,\nmaniacus factus est.\n\n1497. On Schola Salernitana.\n\n1498. Calefactio et ebullitio per venae incisionem, magis saepe\nincitatur et augetur, majore impetu humores per corpus discurrunt.\n\n1499. Lib. de flatulenta Melancholia. Frequens sanguinis missio corpus\nextenuat.\n\n1500. In 9 Rhasis, atram bilem parit, et visum debilitat.\n\n1501. Multo nigrior spectatur sanguis post dies quosdam, quam fuit ab\ninitio.\n\n1502. Non laudo eos qui in desipientia docent secandam esse venam\nfrontis, quia spiritus debilitatur inde, et ego longa experientia\nobservavi in proprio Xenodochio, quod desipientes ex phlebotomia magis\nlaeduntur, et magis disipiunt, et melancholici saepe fiunt inde\npejores.\n\n1503. De mentis alienat. cap. 3. etsi multos hoc improbasse sciam,\ninnumeros hac ratione sanatos longa observatione cognovi, qui vigesies,\nsexagies venas tundendo, &c.\n\n1504. Vires debilitat.\n\n1505. Impurus aer spiritus dejicit, infecto corde gignit morbos.\n\n1506. Sanguinem densat, et humores, P. 1. c. 13.\n\n1507. Lib. 3. cap. 3.\n\n1508. Lib. de quartana. Ex aere ambiente contrahitur humor\nmelancholicus.\n\n1509. Qualis aer, talis spiritus: et cujusmodi spiritus, humores.\n\n1510. Aelianus Montaltus, c. 11. calidus et siccus, frigidus et siccus,\npaludinosus, crassus.\n\n1511. Multa hic in Xenodochiis fanaticorum millia quae strictissime\ncatenata servantur.\n\n1512. Lib. med. part. 2. c. 19. Intellige, quod in calidis regionibus,\nfrequenter accidit mania, in frigidis autem tarde.\n\n1513. Lib. 2.\n\n1514. Hodopericon, cap. 7.\n\n1515. Apulia aestivo calore maxime fervet, ita ut ante finem Maii pene\nexusta sit.\n\n1516. They perish in clouds of sand. Maginus Pers.\n\n1517. Pantheo seu Pract. Med. l. 1. cap. 16. Venetae mulieres quae diu\nsub sole vivunt, aliquando melancholicae evadunt.\n\n1518. Navig. lib. 2 cap. 4. commercia nocte, hora secunda ob nimios,\nqui saeviunt interdiu aestus exercent.\n\n1519. Morbo Gallico laborantes, exponunt ad solem ut morbus exsiccent.\n\n1520. Sir Richard Hawkins in his Observations, sect. 13.\n\n1521. Hippocrates, 3. Aphorismorum idem ait.\n\n1522. Idem Maginus in Persia.\n\n1523. Descrip. Ter. sanctae.\n\n1524. Quum ad solis radios in leone longam moram traheret, ut capillos\nslavos redderet, in maniam incidit.\n\n1525. Mundus alter et idem, seu Terra Australis incognita.\n\n1526. Crassus et turpidus aer, tristem efficit animam.\n\n1527. Commonly called Scandaroon in Asia Minor.\n\n1528. Atlas geographicus memoria, valent Pisani, quod crassiore\nfruantur aere.\n\n1529. Lib. 1. hist. lib. 2. cap. 41. Aura densa ac caliginosa tetrici\nhomines existunt, et substristes, et cap. 3. stante subsolano et\nZephyro, maxima in mentibus hominum alacritas existit, mentisque\nerectio ubi telum solis splendore nitescit. Maxima dejectio maerorque\nsi quando aura caliginosa est.\n\n1530. Geor.\n\n1531. Hor.\n\n1532. Mens quibus vacillat, ab aere cito offenduntur, et multi insani\napud Belgas ante tempestates saeviunt, aliter quieti. Spiritus quoque\naeris et mali genii aliquando se tempestatibus ingerunt, et menti\nhumanae se latenter insinuant, eamque vexant, exagitant, et ut fluctus\nmarini, humanum corpus ventis agitatur.\n\n1533. Aer noctu densatur, et cogit moestitiam.\n\n1534. Lib de Iside et Osyride.\n\n1535. Multa defatigatio, spiritus, viriumque substantiam exhaurit, et\ncorpus refrigerat. Humores corruptos qui aliter a natura concoqui et\ndomari possint, et demum blande excludi, irritat, et quasi in furorem\nagit, qui postea mota camerina, tetro vapore corpus varie lacessunt,\nanimumque.\n\n1536. In Veni mecum: Libro sic inscripto.\n\n1537. Instit. ad vit. Christ, cap. 44. cibos crudos in venas rapit, qui\nputrescentes illic spiritus animalis inficiunt.\n\n1538. Crudi haec humoris copia per venas aggreditur, unde morbi\nmultiplices.\n\n1539. Immodicum exercitium.\n\n1540. Hom. 31. in 1 Cor. vi. Nam qua mens hominis quiscere non possit,\nsed continuo circa varias cogitationes discurrat, nisi honesto aliquo\nnegotio occupetur, ad melancholiam sponte delabitur.\n\n1541. Crato, consil. 21. Ut immodica corporis exercitatio nocet\ncorporibus, ita vita deses, et otiosa: otium, animal pituitosum reddit,\nviscerum obstructiones et crebras fluxiones, et morbos concitat.\n\n1542. Et vide quod una de rebus quae magis generat melancholiam, est\notiositas.\n\n1543. Reponitur otium ab aliis causa, et hoc a nobis observatum eos\nhuic malo magis obnoxios qui plane otiosi sunt, quam eos qui aliquo\nmunere versantur exequendo.\n\n1544. De Tranquil. animae. Sunt qua ipsum otium in animi conjicit\naegritudinem.\n\n1545. Nihil est quod aeque melancholiam alat ac augeat, ac otium et\nabstinentia a corporis et animi exercitationibus.\n\n1546. Nihil magis excaecat intellectum, quam otium. Gordonius de\nobservat. vit. hum. lib. 1.\n\n1547. Path. lib. 1. cap. 17. exercitationis intermissio, inertem\ncalorem, languidos spiritus, et ignavos, et ad omnes actiones segniores\nreddit, cruditates, obstructiones, et excrementorum proventus facit.\n\n1548. Hor. Ser. 1. Sat. 3.\n\n1549. Seneca.\n\n1550. Moerorem animi, et maciem, Plutarch calls it.\n\n1551. Sicut in stagno generantur vermes, sic et otioso malae\ncogitationes. Sen.\n\n1552. Now this leg, now that arm, now their head, heart, &c.\n\n1553. Exod. v.\n\n1554. (For they cannot well tell what aileth them, or what they would\nhave themselves) my heart, my head, my husband, my son, &c.\n\n1555. Prov. xviii. Pigrum dejiciet timor. Heautontimorumenon.\n\n1556. Lib. 19. c. 10.\n\n1557. Plautus, Prol. Mostel.\n\n1558. Piso, Montaltus, Mercurialis, &c.\n\n1559. Aquibus malum, velut a primaria causa, nactum est.\n\n1560. Jucunda rerum praesentium, praeteritarum, et futurarum meditatio.\n\n1561. Facilis descensus Averni: Sed revocare gradum, superasque evadere\nad auras, Hic labor, hoc opus est. Virg.\n\n1562. Hieronimus, ep. 72. dixit oppida et urbes videri sibi tetros\ncarceres, solitudinem Paradisum: solum scorpionibus infectum, sacco\namictus, humi cubans, aqua et herbis victitans, Romanis praetulit\ndeliciis.\n\n1563. Offic. 3.\n\n1564. Eccl 4.\n\n1565. Natura de te videtur conqueri posse, quod cum ab ea\ntemperatissimum corpus adeptus sis, tam praeclarum a Deo ac utile\ndonum, non contempsisti modo, verum corrupisti, sedasti, prodidisti,\noptimam temperaturam otio, crapula, et aliis vitae erroribus, &c.\n\n1566. Path. lib. cap. 17. Fernel. corpus infrigidat, omnes sensus,\nmentisque vires torpore debilitat.\n\n1567. Lib. 2. sect. 2. cap. 4. Magnam excrementorum vim cerebro et\naliis partibus conservat.\n\n1568. Jo. Retzius, lib. de rebus 6 non naturalibus. Praeparat corpus\ntalis somnus ad multas periculosas aegritudines.\n\n1569. Instit. ad vitam optimam, cap. 26. cerebro siccitatem adfert,\nphrenesin et delirium, corpus aridum facit, squalidum, strigosum,\nhumores adurit, temperamentum cerebri corrumpit, maciem inducit:\nexsiccat corpus, bilem accendit, profundos reddit oculos, calorem\naugit.\n\n1570. Naturalem calorem dissipat, laesa concoctione cruditates facit.\nAttenuant juvenum vigilatae corpora noctes.\n\n1571. Vita Alexan.\n\n1572. Grad. 1. c. 14.\n\n1573. Hor. The body oppressed by yesterday's vices weighs down the\nspirit also.\n\n1574. Perturbationes clavi sunt, quibus corpori animus seu patibulo\naffigitur. Jamb. de mist.\n\n1575. Lib. de sanitat. tuend.\n\n1576. Prolog. de virtute Christi; Quae utitur corpore, ut faber malleo.\n\n1577. Vita Apollonij, lib. 1.\n\n1578. Lib. de anim. ab inconsiderantia, et ignorantia omnes animi\nmotus.\n\n1579. De Physiol. Stoic.\n\n1580. Grad. 1. c. 32.\n\n1581. Epist. 104.\n\n1582. Aelianus.\n\n1583. Lib. 1. cap. 6. si quis ense percusserit eos, tantum respiciunt.\n\n1584. Terror in sapiente esse non debet.\n\n1585. De occult nat. mir. l. 1. c. 16. Nemo mortalium qui affectibus\nnon ducatur: qui non movetur, aut saxum, aut Deus est.\n\n1586. Instit. l. 2. de humanorum affect. morborumque curat.\n\n1587. Epist. 105.\n\n1588. Granatensis.\n\n1589. Virg.\n\n1590. De civit. Dei. l. 14. c. 9. qualis in oculis hominum qui inversis\npedibus ambulat, talis in oculis sapientum, cui passiones dominantur.\n\n1591. Lib. de Decal. passiones maxime corpus offendunt et animam, et\nfrequentissimae causae melancholiae, dimoventes ab ingenio et sanitate\npristina, l. 3. de anima.\n\n1592. Fraenaet stimuli animi, velut in mari quaedam aurae leves,\nquaedam placidae, quaedam turbulentae: sic in corpore quaedam\naffectiones excitant tantum, quaedam ita movent, ut de statu judicii\ndepellant.\n\n1593. Ut gutta lapidem, sic paulatim hae penetrant animum.\n\n1594. Usu valentes recte morbi animi vocantur.\n\n1595. Imaginatio movet corpus, ad cujus motum excitantur humores, et\nspiritus vitales, quibus alteratur.\n\n1596. Eccles., xiii. 26. The heart alters the countenance to good or\nevil, and distraction of the mind causeth distemperature of the body.\n\n1597. Spiritus et sanguis a laesa Imaginatione contaminantur, humores\nenim mutati actiones animi immutant, Piso.\n\n1598. Montani, consil. 22. Hae vero quomodo causent melancholiam,\nclarum; et quod concoctionem impediant, et membra principalia\ndebilitent.\n\n1599. Breviar. l. 1. cap. 18.\n\n1600. Solent hujusmodi egressiones favorabiliter oblectare, et lectorem\nlassum jucunde refovere, stomachumque nauseantem, quodam quasi\ncondimento reficere, et ego libenter excurro.\n\n1601. Ab imaginatione oriuntur affectiones, quibus anima componitur,\naut turbata deturbatur, Jo. Sarisbur. Metolog. lib. 4. c. 10.\n\n1602. Scalig. exercit.\n\n1603. Qui quotis volebat, mortuo similis jacebat auferens se a\nsensibus, et quum pungeretur dolorem non sensit.\n\n1604. Idem Nymannus orat. de Imaginat.\n\n1605. Verbis et unctionibus se consecrant daemoni pessimae mulieres qui\niis ad opus suum utitur, et earum phantasiam regit, ducitque ad loca ab\nipsis desiderata, corpora vero earum sine sensu permanent, quae umbra\ncooperit diabolus, ut nulli sine conspicua, et post, umbra sublata,\npropriis corporibus eas restitut, l. 3. c. 11. Wier.\n\n1606. Denario medico.\n\n1607. Solet timor, prae omnibus affectibus, fortes imaginationes\ngignere, post amor, &c. l. 3. c. 8.\n\n1608. Ex viso urso, talem peperit.\n\n1609. Lib. 1. cap. 4. de occult. nat. mir. si inter amplexus et suavia\ncogitet de uno, aut alio absente, ejus effigies solet in faetu elucere.\n\n1610. Quid non faetui adhuc matri unito, subita spirituum vibratione\nper nervos, quibus matrix cerebro conjuncta est, imprimit impregnatae\nimaginatio? ut si imaginetur matum granatum, illius notas secum\nproferet faetus: Si leporem, infans editur supremo labello bifido, et\ndissecto: Vehemens cogitatio movet rerum species. Wier. lib. 3. cap. 8.\n\n1611. Ne dum uterum gestent, admittant absurdas cogitationes, sed et\nvisu, audituque foeda et horrenda devitent.\n\n1612. Occult. Philos. lib. 1. cap. 64.\n\n1613. Lib. 3. de Lamiis, cap. 10.\n\n1614. Agrippa, lib. 1. cap. 64.\n\n1615. Sect. 3. memb. 1. subsect. 3.\n\n1616. Malleus malefic. fol. 77. corpus mutari potest in diversas\naegritudines, ex forti apprehensione.\n\n1617. Fr. Vales. l. 5. cont. 6. nonnunquam etiam morbi diuturni\nconsequuntur, quandoque curantur.\n\n1618. Expedit. in Sinas, l. 1. c. 9. tantum porro multi praedictoribus\nhisce tribuunt ut ipse metus fidem faciat: nam si praedictum iis fuerit\ntali die eos morbo corripiendos, ii ubi dies advenerit, in morbum\nincidunt, et vi metus afflicti, cum aegritudine, aliquando etiam cum\nmorte colluctantur.\n\n1619. Subtil. 18.\n\n1620. Lib. 3. de anima, cap. de mel.\n\n1621. Lib. de Peste.\n\n1622. Lib. 1. cap. 63. Ex alto despicientes aliqui prae timore\ncontremiscunt, caligant, infirmantur; sic singultus, febres, morbi\ncomitiales quandoque sequuntur, quandoque recedunt.\n\n1623. Lib. de Incantatione, Imaginatio subitum humorum, et spirituum\nmotum infert, undo vario affectu rapitur sanguis, ac una morbificas\ncausas partibus affectis eripit.\n\n1624. Lib. 3. c. 18. de praestig. Ut impia credulitate quis laeditur,\nsic et levari eundem credibile est, usuque observatum.\n\n1625. Aegri persuasio et fiducia, omni arti et consilio et medicinae\npraeferenda. Avicen.\n\n1626. Plures sanat in quem plures confidunt. lib. de sapientia.\n\n1627. Marcelius Ficinus, l. 13. c. 18. de theolog. Platonica.\nImaginatio est tanquam Proteus vel Chamaeleon, corpus proprium et\nalienum nonnunquam afficiens.\n\n1628. Cur oscitantes oscitent, Wierus.\n\n1629. T. W. Jesuit.\n\n1630. 3. de Anima.\n\n1631. Ser. 35. Hae quatuor passiones sunt tanquam rotae in curru,\nquibus vehimur hoc mundo.\n\n1632. Harum quippe immoderatione, spiritus marcescunt. Fernel. l. 1.\nPath. c. 18.\n\n1633. Mala consuetudine depravatur ingenium ne bene faciat. Prosper\nCalenus, l. de atra bile. Plura faciunt homines e consuetudine quam e\nratione. A teneris assuescere multum est. Video meliora proboque\ndeteriora sequor. Ovid.\n\n1634. Nemo laeditur nisi a seipso.\n\n1635. Multi se in inquietudinem praecipitant ambitione et cupiditatibus\nexcaecati, non intelligunt se illud a diis petere, quod sibi ipsis si\nvelint praestare possint, si curis et perturbationibus, quibus assidue\nse macerant, imperare vellent.\n\n1636. Tanto studio miseriarum causas, et alimenta dolorum quaerimus,\nvitamque secus felicissimam, tristem et miserabilem efficimus.\nPetrarch. praefat. de Remediis, &c.\n\n1637. Timor et moestitia, si diu perseverent, causa et soboles atri\nhumoris sunt, et in circulum se procreant. Hip. Aphoris. 23. l. 6. Idem\nMontaltus, cap. 19. Victorius Faventinus, pract. imag.\n\n1638. Multi ex maerore et metu huc delapsi sunt. Lemn., lib. 1. cap.\n16.\n\n1639. Multa cura et tristitia faciunt accedere melancholiam (cap. 3. de\nmentis alien.) si altas radices agat, in veram fixamque degenerat\nmelancholiam et in desperationem desinit.\n\n1640. Ille luctus, ejus vero soror desperatio simul ponitur.\n\n1641. Animarum crudele tormentum, dolor inexplicabilis, tinea non solum\nossa, sed corda pertingens, perpetuus carnifex, vires animae consumens,\njugis nox, et tenebrae profundae, tempestas et turbo et febris non\napparens, omni igne validius incendens; longior, et pugnae finem non\nhabens\u2014Crucem circumfert dolor, faciemque omni tyranno crudeliorem prae\nse fert.\n\n1642. Nat. Comes Mythol. l. 4. c. 6.\n\n1643. Tully 3. Tusc. omnis perturbatio miseria et carnificina est\ndolor.\n\n1644. M. Drayton in his Her. ep.\n\n1645. Crato consil. 21. lib. 2. moestitia universum infrigidat corpus,\ncalorem innatum extinguit, appetitum destruit.\n\n1646. Cor refrigerat tristitia, spiritus exsiccat, innatumque calorem\nobruit, vigilias inducit, concoctionem labefactat, sanguinem incrassat,\nexageratque melancholicum succum.\n\n1647. Spiritus et sanguis hoc contaminatur. Piso.\n\n1648. Marc. vi. 16. 11.\n\n1649. Maerore maceror, marcesco et consenesco miser, ossa atque pellis\nsum misera macritudice. Plaut.\n\n1650. Malum inceptum et actum a tristitia sola.\n\n1651. Hildesheim, spicel. 2. de melancholia, maerore animi postea\naccedente, in priora symptomata incidit.\n\n1652. Vives, 3. de anima, c. de maerore. Sabin. in Ovid.\n\n1653. Herodian. l. 3. maerore magis quem morbo consumptus est.\n\n1654. Bothwallius atribilarius obiit Brizarrus Genuensis hist. &c.\n\n1655. So great is the fierceness and madness of melancholy.\n\n1656. Moestitia cor quasi percussum constringitur, tremit et languescit\ncum acri sensu doloris. In tristitia cor fugiens attrahit ex Splene\nlentum humorem melancholicum, qui effusus sub costis in sinistro latere\nhypocondriacos flatus facit, quod saepe accidit iis qui diuturna cura\net moestitia conflictantur. Melancthon.\n\n1657. Lib. 3. Aen. 4.\n\n1658. Et metum ideo deam sacrarunt ut bonam mentem concederet. Varro,\nLactantius, Aug.\n\n1659. Lilius Girald. Syntag. l. de diis miscellaniis.\n\n1660. Calendis Jan. feriae sunt divae Angeronae, cui pontifices in\nsacello Volupiae sacra faciunt, quod angores et animi solicitudines\npropitiata propellat.\n\n1661. Timor inducit frigus, cordis palpitationem, vocis defectum atque\npallorem. Agrippa, lib. 1. cap. 63. Timidi semper spiritus habent\nfrigidos. Mont.\n\n1662. Effusas cernens fugientes agmine turmas; quis mea nunc inflat\ncornua Faunus ait? Alciat.\n\n1663. Metus non solum memoriam consternat, sed et institutum animi omne\net laudabilem conatum impedit. Thucidides.\n\n1664. Lib. de fortitudine et virtute Alexandri, ubi prope res adfuit\nterribilis.\n\n1665. Sect. 2. Mem. 3. Subs. 2.\n\n1666. Sect. 2. Memb. 4. Subs. 3.\n\n1667. Subtil. 18. lib. timor attrahit ad se Daemonas, timor et error\nmultum in hominibus possunt.\n\n1668. Lib. 2. Spectris ca. 3. fortes raro spectra vident, quia minus\ntiment.\n\n1669. Vita ejus.\n\n1670. Sect. 2. Memb. 4. Subs. 7.\n\n1671. De virt. et vitiis.\n\n1672. Com. in Arist. de Anima.\n\n1673. Qui mentem subjecit timoria dominationi, cupiditatis, doloris,\nambitionis, pudoris, felix non est, sed omnino miser, assiduis laborius\ntorquetur et miseria.\n\n1674. Multi contemnunt mundi strepitum, reputant pro nihilo gloriam,\nsed timent infamiam, offensionem, repulsam. Voluptatem severissime\ncontemnunt, in dolore sunt molliores, gloriam negligunt, franguntur\ninfamia.\n\n1675. Gravius contumeliam ferimus quam detrimentum, ni abjecto nimis\nanimo sinius. Plut. in Timol.\n\n1676. Quod piscatoris aenigma solvere non posset.\n\n1677. Ob Tragoediam explosam, mortem sibi gladio concivit.\n\n1678. Cum vidit in triumphum se servari, causa ejus ignominiae vitandae\nmortem sibi concivit. Plut.\n\n1679. Bello victus, per tres dies sedit in prora navis, abstinens ab\nomni consortio, etiam Cleopatiae, postea se interfecit.\n\n1680. Cum male recitasset Argonautica, ob pudorem exulavit.\n\n1681. Quidam prae verecundia simul et dolore in insaniam incidunt, eo\nquod a literatorum gradu in examine excluduntur.\n\n1682. Hostratus cucullatus adeo graviter ob Reuclini librum, qui\ninscribitur, Epistolae obscurorum virorum, dolore simul et pudore\nsauciatus, ut seipsum interfecerit.\n\n1683. Propter ruborem confusus, statim cepit delirare, &c. ob\nsuspicionem, quod vili illum crimine accusarent.\n\n1684. Horat.\n\n1685. Ps. Impudice. B. Ita est. Ps. sceleste. B. dicis vera Ps.\nVerbero. B. quippeni Ps. furcifer. B. factum optime. Ps. soci fraude.\nB. sunt mea istaec Ps. parricida B. perge tu Ps. sacrilege. B. fateor.\nPs. perjure B. vera dicis. Ps. pernities adolescentum B. acerrime. Ps.\nfur. B. babe. Ps. fugitive. B. bombax. Ps. fraus populi. B. Planissime.\nPs. impure leno, coenum. B. cantores probos. Pseudolus, act. 1. Scen.\n3.\n\n1686. Melicerta exclaims, all shame has vanished from human\ntransactions. Persius. Sat. V.\n\n1687. Cent. 7. e Plinio.\n\n1688. Multos vide mus propter invidiam et odium in melancholiam\nincidisse: et illos potissimum quorum corpora ad hanc apta sunt.\n\n1689. Invidia affligit homines adeo et corrodit, ut hi melancholici\npenitus fiant.\n\n1690. Hor.\n\n1691. His vultus minax, torvus aspectus, pallor in facie, in labiis\ntremor, stridor in dentibus, &c.\n\n1692. Ut tinea corrodit vestimentum sic, invidiae eum qui zelatur\nconsumit.\n\n1693. Pallor in ore sedet, macies in corpore toto. Nusquam recta acies,\nlivent rubigine dentes.\n\n1694. Diaboli expressa Imago, toxicum charitatis, venenum amicitiae,\nabyssus mentis, non est eo monstrosius monstrum, damnosius damnum,\nurit, torret, discruciat macie et squalore conficit. Austin. Domin.\nprimi. Advent.\n\n1695. Ovid. He pines away at the sight of another's success\u2014\u2014it is his\nspecial torture.\n\n1696. Declam. 13. linivit flores maleficis succis in venenum mella\nconvertens.\n\n1697. Statuis cereis Basilius eos comparat, qui liquefiunt ad\npraesentiam solis, qua alii gaudent et ornantur. Muscis alii, quae\nulceribus gaudent, amaena praetereunt sistunt in faetidis.\n\n1698. Misericordia etiam quae tristitia quaedam est, saepe miserantis\ncorpus male afficit Agrippa. l. 1. cap. 63.\n\n1699. Insitum mortalibus a natura recentem aliorem felicitatem aegris\noculis intueri, hist. l. 2. Tacit.\n\n1700. Legi Chaldaeos, Graecos, Hebraeos, consului sapientes pro remedio\ninvidiae, hoc enim inveni, renunciare felicitati, et perpetuo miser\nesse.\n\n1701. Omne peccatum aut excusationem secum habet, aut voluptatem, sola\ninvidia utraque caret, reliqua vitia finem habent, ira defervescit,\ngula satiatur, odium finem habet, invidia nunquam quiescit.\n\n1702. Urebat me aemulatio propter stultos.\n\n1703. Hier. 12.1.\n\n1704. Hab. 1.\n\n1705. Invidit privati nomen supra principis attolli.\n\n1706. Tacit. Hist. lib. 2. part. 6.\n\n1707. Periturae dolore et invidia, si quem viderint ornatiorem se in\npublicum prodiisse. Platina dial. amorum.\n\n1708. Ant. Guianerius, lib. 2. cap. 8. vim. M. Aurelii faemina vicinam\nelegantius se vestitam videns, leaenae instar in virum insurgit, &c.\n\n1709. Quod insigni equo et ostro veheretur, quanquam nullius cum\ninjuria, ornatum illum tanquam laesae gravabantur.\n\n1710. Quod pulchritudine omnes excelleret, puellae indignatae\nocciderunt.\n\n1711. Late patet invidiae foecundae pernities, et livor radix omnium\nmalorum, fons cladium, inde odium surgit emulatio Cyprian, ser. 2. de\nLivore.\n\n1712. Valerius, l. 3. cap. 9.\n\n1713. Qualis est animi tinea, quae tabes pectoris zelare in altero vel\naliorum felicitatem suam facere miseriam, et velut quosdam pectori suo\nadmovere carnifices, cogitationibus et sensibus suis adhibere tortores,\nqui se intestinis cruciatibus lacerent. Non cibus talibus laetus, non\npotus potest esse jucundus; suspiratur semper et gemitur, et doletur\ndies et noctes, pectus sine intermissione laceratur.\n\n1714. Quisquis est ille quem aemularis, cui invides is te subterfugere\npotest, at tu non te ubicunque fugeris adversarius tuus tecum est,\nhostis tuus semper in pectore tuo est, pernicies intus inclusa, ligatus\nes, victus, zelo dominante captivus: nec solatia tibi ulla subveniunt;\nhinc diabolus inter initia statim mundi, et periit primus, et perdidit,\nCyprian, ser. 2. de zelo et livore.\n\n1715. Hesiod op dies.\n\n1716. Rama cupida aequandi bovem, se distendebat, &c.\n\n1717. alit ingenia: Paterculus poster. Vol.\n\n1718. Grotius Epig. lib. 1. Ambition always is a foolish confidence,\nnever a slothful arrogance.\n\n1719. Anno 1519. between Ardes and Quine.\n\n1720. Spartian.\n\n1721. Plutarch.\n\n1722. Johannes Heraldus, l. 2. c. 12. de bello sac.\n\n1723. Nulla dies tantum poterit lenire furorem. Aeterna bella pace\nsublata gerunt. Jurat odium, nec ante invisum esse desinit, quam esse\ndesiit. Paterculus, vol. 1.\n\n1724. Ita saevit haec stygia ministra ut urbes subvertat aliquando,\ndeleat populos, provincias alioqui florentes redigat in solitudines,\nmortales vero miseros in profunda miseriarum valle miserabiliter\nimmergat.\n\n1725. Carthago aemula Romani imperii funditus interiit. Salust. Catil.\n\n1726. Paul 3. Col.\n\n1727. Rom. 12.\n\n1728. Grad. I. c. 54.\n\n1729. Ira et in moeror et ingens animi consternatio melancholicos\nfacit. Areteus. Ira Immodica gignit insaniam.\n\n1730. Reg. sanit. parte 2. c. 8. in apertam insaniam mox duciter\niratus.\n\n1731. Gilberto Cognato interprete. Multis, et praesertim senibus ira\nimpotens insaniam fecit, et importuna calumnia, haec initio perturbat\nanimum, paulatim vergit ad insaniam. Porro mulierum corpora multa\ninfestant, et in hunc morbum adducunt, praecipue si que oderint aut\ninvideant, &c. haec paulatim in insaniam tandem evadunt.\n\n1732. Saeva animi tempestas tantos excitans, fluctus ut statim\nardescant oculi os tremat, lingua titubet, dentes concrepant, &c.\n\n1733. Ovid.\n\n1734. Terence.\n\n1735. Infensus Britanniae Duci, et in ultionem versus, nec cibum cepit,\nnec quietem, ad Calendas Julias 1392. comites occidit.\n\n1736. Indignatione nimia furens, animique impotens, exiliit de lecto,\nfurentem non capiebat aula, &c.\n\n1737. An ira possit hominem interimere.\n\n1738. Abernethy.\n\n1739. As Troy, saevae memorem Hunonis ob iram.\n\n1740. Stultorum regum et populorum continet astus.\n\n1741. Lib. 2. Invidia est dolor et ambitio est dolor, &c.\n\n1742. Insomnes Claudianus. Tristes, Virg. Mordaces, Luc. Edaces, Hor.\nmoestae, amarae, Ovid damnosae, inquietae, Mart. Urentes, Rodentes.\nMant. &c.\n\n1743. Galen, l. 3. c. 7. de locis affectis, homines sunt maxime\nmelancholici, quando vigiliis multis, et solicitudinibus, et laboribus,\net curis fuerint circumventi.\n\n1744. Lucian. Podag.\n\n1745. Omnia imperfecta, confusa, et perturbatione plena, Cardan.\n\n1746. Lib. 7. nat. hist, cap. 1. hominem nudum, et ad vagitum edit,\nnatura. Flens ab initio, devinctus jacet, &c.\n\n1747. (Greek: Dakru cheon genemin, kai dakrutas epithukoko, to genos\nanthropon poludakruton, asthenes hoikzoun.) Lachrymans natus sum, et\nlachrymans morior, &c.\n\n1748. Ad Marinum.\n\n1749. Boethius.\n\n1750. Initium caecitas progressum labor, exitum dolor, error omnia:\nquem tranquillum quaeso, quem non laboriosum aut anxium diem egimus?\nPetrarch.\n\n1751. Ubique periculum, ubique dolor, ubique naufragium, in hoc ambitu\nquocunque me vertam. Lipsius.\n\n1752. Hom. 10. Si in forum iveris, ibi rixae, et pugnae; si in curiam,\nibi fraus, adulatio: si in domum privatam, &c.\n\n1753. Homer.\n\n1754. Multis repletur homo miseriis, corporis miseriis, animi miseriis,\ndum dormit, dum vigilat, quocunque se vertit. Lususque rerum,\ntemporumque nascimur.\n\n1755. In blandiente fortuna intolerandi, in calamitatibus lugubres,\nsemper stulti et miseri, Cardan.\n\n1756. Prospera in adversis desidero, et adversa prosperis timeo, quis\ninter haec medius locus, ubi non fit humanae vitae tentatio?\n\n1757. Cardan. consol. Sapientiae Labor annexus, gloriae invidia,\ndivitiis curae, soboli solicitudo, voluptati morbi, quieti paupertas,\nut quasi fruendoriun scelerum causa nasci hominem possis cum\nPlatonistis agnoscere.\n\n1758. Lib. 7. cap. 1. Non satis aestimare, an melior parens natura\nhomini, an tristior noverca fuerit: Nulli fragilior vita, pavor,\nconfusio, rabies major, uni animantium ambitio data, luctus, avaritia,\nuni superstitio.\n\n1759. Euripides. I perceive such an ocean of troubles before me, that\nno means of escape remain.\n\n1760. De consol. l. 2. Nemo facile cum conditione sua concordat, inest\nsingulis quod imperiti petant, experti horreant.\n\n1761. Esse in honore juvat, mox displicet.\n\n1762. Hor.\n\n1763. Borrheus in 6. Job. Urbes et oppida nihil aliud sunt quam\nhumanarum aerumnarum domicilia quibus luctus et moeror, et mortalium\nvarii infinitique labores, et omnis generis vitia, quasi septis\nincluduntur.\n\n1764. Nat. Chytreus de lit. Europae. Laetus nunc, mox tristis; nunc\nsperans, paulo post diffidens; patiens hodie, cras ejuians; nunc\npallens, rubens, currens, sedens, claudicans; tremens, &c.\n\n1765. Sua cuique calamitas praecipua.\n\n1766. Cn. Graecinus.\n\n1767. Epist. 9. l. 7. Miser est qui se beatissimum non judicat, licet\nimperet mundo non est beatus, qui se non putat: quid enim refert qualis\nstatus tuus sit, si tibi videtur malus.\n\n1768. Hor. ep. 1. l. 4.\n\n1769. Hor. Ser. 1. Sat. 1.\n\n1770. Lib. de curat. graec. affect. cap. 6. de provident. Multis nihil\nplacet atque adeo et divitias damnant, et paupertatem, de morbis\nexpostulant, bene valentes graviter ferunt, atque ut semel dicam, nihil\neos delectat, &c.\n\n1771. Vix ultius gentis, aetatis, ordinis, hominem invenies cujus\nfelicitatem fortunae Metelli compares, Vol. 1.\n\n1772. P. Crassus Mutianus, quinque habuisse dicitur rerum bonarum\nmaxima, quod esset ditissimus, quod esset nobilissimus,\neloquentissimus, Jurisconsultissimus, Pontifex maximus.\n\n1773. Lib. 7. Regis filia, Regis uxor, Regis mater.\n\n1774. Qui nihil unquam mali aut dixit, aut fecit, aut sensit, qui bene\nsemper fecit, quod aliter facere non potuit.\n\n1775. Solomon. Eccles. 1. 14.\n\n1776. Hor. Art. Poet.\n\n1777. Jovius, vita ejus.\n\n1778. 2 Sam. xii. 31.\n\n1779. Boethius, lib. 1. Met. Met. 1.\n\n1780. Omnes hic aut captantur, aut captant: aut cadavera quae\nlacerantur, aut corvi qui lacterant. Petron.\n\n1781. Homo omne monstrum est, ille nam susperat feras, luposque et\nursos pectore obscuro tegit. Hens.\n\n1782. Quod Paterculus de populo Romano durante bello Punico per annos\n115, aut bellum inter eos, aut belli praeparatio, aut infida pax, idem\nego de mundi accolis.\n\n1783. Theocritus Edyll. 15.\n\n1784. Qui sedet in mensa, non meminit sibi otioso ministrare\nnegotiosos, edenti esurientes, bibenti sitientes, &c.\n\n1785. Quando in adolescentia sua ipsi vixerint, lautius et liberius\nvoluptates suas expleverint, illi gnatis impenunt duriores continentiae\nleges.\n\n1786. Lugubris Ate luctuque fero Regum tumidas obsidet arces. Res est\ninquieta felicitas.\n\n1787. Plus aloes quam mellis habet. Non humi jacentem tolleres. Valer.\nl. 7. c. 3.\n\n1788. Non diadema aspicias, sed vitam afflictione refertam, non\ncatervas satellitum, sed curarum multitudinem.\n\n1789. As Plutarch relateth.\n\n1790. Sect. 2. memb. 4. subsect. 6.\n\n1791. Stercus et urina, medicorum fercula prima.\n\n1792. Nihil lucrantur, nisi admodum mentiendo. Tull. Offic.\n\n1793. Hor. l. 2. od. 1.\n\n1794. Rarus felix idemque senex. Seneca in Her. aeteo.\n\n1795. Omitto aegros, exules, mendicos, quos nemo audet felices dicere.\nCard. lib. 8. c. 46. de rer. var.\n\n1796. Spretaeque injuria formae.\n\n1797. Hor.\n\n1798. Attenuant vigiles corpus miserabile curae.\n\n1799. Plautus.\n\n1800. Haec quae crines evellit, aerumna.\n\n1801. Optimum non nasci, aut cito mori.\n\n1802. Bonae si rectam rationem sequuntur, malae si exorbitant.\n\n1803. Tho. Buovie. Prob. 18.\n\n1804. Molam asinariam.\n\n1805. Tract. de Inter. c. 92.\n\n1806. Circa quamlibet rem mundi haec passio fieri potest, quae\nsuperflue diligatur. Tract. 15. c. 17.\n\n1807. Ferventius desiderium.\n\n1808. Imprimis vero Appetitus, &c. 3. de alien. ment.\n\n1809. Conf. l. c. 29.\n\n1810. Per diversa loca vagor, nullo temporis momento quiesco, talis et\ntalis esse cupio, illud atque illud habere desidero.\n\n1811. Ambros. l. 3. super Lucam. aerugo animae.\n\n1812. Nihil animum cruciat, nihil molestius inquietat, secretum virus,\npestis occulta, &c. epist. 126.\n\n1813. Ep. 88.\n\n1814. Nihil infelicius his, quantus iis timor, quanta dubitatio,\nquantus conatus, quanta solicitudo, nulla illis a molestiis vacua hora.\n\n1815. Semper attonitus, semper pavidus quid dicat, faciatve: ne\ndispliceat humilitatem simulat, honestatem mentitur.\n\n1816. Cypr. Prolog. ad ser. To. 2. cunctos honorat, universis inclinat,\nsubsequitur, obsequitur, frequentat curias, visitat, optimates\namplexatur, applaudit, adulatur: per fas et nefas e latebris, in omnem\ngradum ubi aditus patet se integrit, discurrit.\n\n1817. Turbae cogit ambitio regem inservire, ut Homerus Agamemnonmem\nquerentem inducit.\n\n1818. Plutarchus. Quin convivemur, et in otio nos oblectemur, quoniam\nin promptu id nobis sit, &c.\n\n1819. Jovius hist. l. 1. vir singulari prudentia, sed profunda\nambitione, ad exitium Italae natus.\n\n1820. Ut hedera arbori adhaeret, sic ambitio, &c.\n\n1821. Lib. 3. de contemptu rerum fortuitarum. Magno conatu et impetu\nmoventur, super eodem centro rotati, non proficiunt, nec ad finem\nperveniunt.\n\n1822. Vita Pyrrhi.\n\n1823. Ambitio in insaniam facile delabitur, si excedat. Patritius, l.\n4. tit. 20. de regis instit.\n\n1824. Lib. 5. de rep. cap. 1.\n\n1825. Imprimis vero appetitus, seu concupiscentia nimia rei alicujus,\nhonestae vel inhonestae, phantasiam laedunt; unde multi ambitiosi,\nphilauti, irati, avari, insani, &c. Felix Plater, l. 3. de mentis\nalien.\n\n1826. Aulica vita colluvies ambitionis, cupiditatis, simulationis,\nimposturae, fraudis, invidiae, superbiae Titannicae diversorium aula,\net commune conventiculum assentandi artificum, &c. Budaeus de asse.\nlib. 5.\n\n1827. In his Aphor.\n\n1828. Plautus Curcul. Act. 4. Sce. 1.\n\n1829. Tom. 2. Si examines, omnes miseriae causas vel a furioso\ncontendendi studio, vel ab injusta cupiditate, origine traxisse scies.\nIdem fere Chrysostomus com. in c. 6. ad Roman. ser. 11.\n\n1830. Cap. 4. 1.\n\n1831. Ut sit iniquus in deum, in proximum, in seipsum.\n\n1832. Si vero, Crateva, inter caeteras herbarum radices, avaritiae\nradicem secare posses amaram, ut nullae reliquiae essent, probe scito,\n&c.\n\n1833. Cap. 6. Dietae salutis: avaritia est amor immoderatus pecuniae\nvel acquirendae, vel retinendae.\n\n1834. Ferum profecto dirumque ulcus animi, remediis non cedens medendo\nexasperatur.\n\n1835. Malus est morbus maleque afficit avaritia siquidem censeo, &c.\navaritia difficilius curatur quam insania: quoniam hac omnes fere\nmedici laborant. Hib. ep. Abderit.\n\n1836. Qua re non es lassus? lucrum faciendo: quid maxime delectabile?\nlucrari.\n\n1837. Extremos currit mercator ad Indos. Hor.\n\n1838. Hom. 2. aliud avarus aliud dives.\n\n1839. Divitiae ut spinae animum hominis timoribus, solicitudinibus,\nangoribus mirifice pungunt, vexant, cruciant. Greg. in hom.\n\n1840. Epist. ad Donat. cap. 2.\n\n1841. Lib. 9. ep. 30.\n\n1842. Lib. 9. cap. 4. insulae rex titulo, sed animopecuniae miserabile\nmancipium.\n\n1843. Hor. 10. lib. 1.\n\n1844. Danda est hellebori multo pars maxima avaris.\n\n1845. Luke. xii. 20. Stulte, hac nocte eripiam animam tuam.\n\n1846. Opes quidem mortalibus sunt dementia Theog.\n\n1847. Ed. 2. lib. 2. Exonerare cum se possit et relevare ponderibus\npergit magis fortunis augentibus pertinaciter incubare.\n\n1848. Non amicis, non liberis, non ipsi sibi quidquam impertit,\npossidet ad hoc tantum, ne possidere alteri liceat, &c. Hieron. ad\nPaulin. tam deest quod habet quam quod non habet.\n\n1849. Epist. 2. lib. 2. Suspirat in convivio, bibat licet gemmis et\ntoro molliore marcidum corpus condiderit, vigilat in pluma.\n\n1850. Angustatur ex abundantia, contristatur ex opulentia, infelix\npraesentibus bonis, infelicior in futuris.\n\n1851. Illorum cogitatio nunquam cessat qui pecunias supplere diligunt.\nGuianer. tract. 15. c. 17.\n\n1852. Hor. 3. Od. 24. Quo plus sunt potae, plus sitiunter aquae.\n\n1853. Hor. l. 2. Sat. 6. O si angulus ille proximus accedat, qui nunc\ndeformat agellum.\n\n1854. Lib. 3. de lib. arbit. Immoritur studiis, et amore senescit\nhabendi.\n\n1855. Avarus vir inferno est similis, &c. modum non habet, hoc egentior\nquo plura habet.\n\n1856. Erasm. Adag. chil. 3. cent. 7. pro. 72 Nulli fidentes omnium\nformidant opes, ideo pavidum malum vocat Euripides: metuunt tempestates\nob frumentum, amicos ne rogent, inimicos ne laedant, fures ne rapiant,\nbellum timent, pacem timent, summos, medios, infinos.\n\n1857. Hall Char.\n\n1858. Agellius, lib. 3. cap. 1. interdum eo sceleris perveniunt ob\nlucrum, ut vitam propriam commutent.\n\n1859. Lib. 7. cap. 6.\n\n1860. Omnes perpetuo morbo agitantur, suspicatur omnes timidus sibique\nob aurum insidiari putat, nunquam quiescens, Plin. Prooem. lib. 14.\n\n1861. Cap. 18. in lecto jacens interrogat uxorem an arcam probe\nclausit, an capsula, &c. E lecto surgens nudus et absque calceis,\naccensa lucerna omnia obiens et lustrans, et vix somno indulgens.\n\n1862. Curis extenuatus, vigilans et secum supputans.\n\n1863. Cave quenquam alienum in aedes intromiseris. Ignem extinqui volo,\nne causae quidquam sit quod te quisquam quaeritet. Si bona fortuna\nveniat ne intromiseris; Occlude sis fores ambobus pessulis. Discrutior\nanimi quia domo abeundum est mihi: Nimis hercule invitus abeo, nec quid\nagam scio.\n\n1864. Ploras aquam profundere, &c. periit dum fumus de tigillo exit\nforas.\n\n1865. Juv. Sat. 14.\n\n1866. Ventrocosus, nudus, pallidus, laeva pudorem occultans, dextra\nsiepsum strangulans, occurit autem exeunti poenitentia his miserum\nconficiens, &c.\n\n1867. Luke XV.\n\n1868. Boethius.\n\n1869. In Oeconom. Quid si nunc ostendam eos qui magna vi argenti domus\ninutiles aedificant, inquit Socrates.\n\n1870. Sarisburiensis Polycrat. l. 1. c. 14. venatores omnes adhuc\ninstitutionem redolent centaurorum. Raro invenitur quisquam eorum\nmodestus et gravis, raro continens, et ut credo sobrius unquam.\n\n1871. Pancirol. Tit. 23. avolant opes cum accipitre.\n\n1872. Insignis venatorum stultitia, et supervacania cura eorum, qui dum\nnimium venationi insistunt, ipsi abjecta omni humanitate in feras\ndegenerant, ut Acteon, &c.\n\n1873. Sabin. in Ovid. Metamor.\n\n1874. Agrippa de vanit. scient. Insanum venandi studium, dum a\nnovalibus arcentur agricolae subtrahunt praedia rusticis, agricolonis\npraecluduntur sylvae et prata pastoribus ut augeantur pascua\nferis.\u2014Majestatis reus agricola si gustarit.\n\n1875. A novalibus suis arcentur agricolae, dum ferae habeant vagandi\nlibertatem: istis, ut pascua augeantur, praedia subtrahuntur, &c.\nSarisburiensis.\n\n1876. Feris quam hominibus aequiores. Cambd. de Guil. Conq. qui 36\nEcclesias matrices depopulatus est ad forestam novam. Mat. Paris.\n\n1877. Tom. 2. de vitis illustrium, l. 4. de vit. Leon. 10.\n\n1878. Venationibus adeo perdite studebat et aucupiis.\n\n1879. Aut infeliciter venatus tam impatiens inde, ut summos saepe viros\nacerbissimis contumeliis oneraret, et incredibile est quali vultus\nanimique habitu dolorem iracundiamque praeferret, &c.\n\n1880. Unicuique autem hoc a natura insitum est, ut doleat sicubi\nerraverit aut deceptus sit.\n\n1881. Juven. Sat. 8. Nec enim loculis comitan tibus itur, ad casum\ntabulae, posita sed luditur arca Leinnius instit. ca. 44. mendaciorum\nquidem, et perjuriorum et paupertatis mater est alea, nullam habens\npatrimonii reverentiam, quum illud effuderit, sensim in furta delabitur\net rapinas. Saris, polycrat. l. 1. c. 5.\n\n1882. Damhoderus.\n\n1883. Dan. Souter.\n\n1884. Petrar. dial. 27.\n\n1885. Salust.\n\n1886. Tom. 3 Ser. de Allea.\n\n1887. Plutus in Aristop. calls all such gamesters madmen. Si in insanum\nhominem contigero. Spontaneum ad se trahunt furorem, et os, et nares et\noculos rivos faciunt furoris et diversoria, Chrys. hom. 17.\n\n1888. Pascasius Justus l. 1. de alea.\n\n1889. Seneca.\n\n1890. Hall.\n\n1891. In Sat. 11. Sed deficiente crumena: et crescente gula, quis te\nmanet exitus\u2014rebus in ventrem mersis.\n\n1892. Spartian. Adriano.\n\n1893. Alex. ab. Alex. lib. 6. c. 10. Idem Gerbelius, lib. 5. Grae.\ndisc.\n\n1894. Fines Moris.\n\n1895. Justinian in Digestis.\n\n1896. Persius Sat. 5. One indulges in wine, another the die consumes, a\nthird is decomposed by venery.\n\n1897. Poculum quasi sinus in quo saepe naufragium faciunt, jactura tum\npecuniae tum mentis Erasm. in Prov. calicum remiges. chil. 4. cent. 7.\nPro. 41.\n\n1898. Ser. 33. ad frat. in Eremo.\n\n1899. Liberae unius horae insaniam aeterno temporis taedio pensant.\n\n1900. Menander.\n\n1901. Prov. 5.\n\n1902. Merlin, cocc. That momentary pleasure blots out the eternal glory\nof a heavenly life..\n\n1903. Hor.\n\n1904. Sagitta quae animam penetrat, leviter penetrat, sed non leve\ninfligit vulnus sup. cant.\n\n1905. Qui omnem pecuniarum contemptum habent, et nulli imaginationis\ntotius munsi se immiscuerint, et tyrannicas corporis concupiscentias\nsustinuerint hi multoties capti a vana gloria omnia perdiderunt.\n\n1906. Hac correpti non cogitant de medela.\n\n1907. Dii talem a terris avertite pestem.\n\n1908. Ep ad Eustochium, de custod. virgin.\n\n1909. Lyps. Ep. ad Bonciarium.\n\n1910. Ep. lib. 9. Omnia tua scripta pulcherrima existimo, maxime tamen\nilla, quae de nobis.\n\n1911. Exprimere non possum quam sit jucundum, &c.\n\n1912. Hierom. et licet nos indignos dicimus et calidus rubor ora\nperfundat, attamen ad laudem suam intrinsecus animae laetantur.\n\n1913. Thesaur. Theo.\n\n1914. Nec enim mihi cornea fibra est. Per.\n\n1915. E manibus illis, Nascentur violae. Pers. 1. Sat.\n\n1916. Omnia enim nostra, supra modum placent.\n\n1917. Fab. l. 10. c. 3. Ridentur mala componunt carmina, verum gaudent\nscribentes, et se venerantur, et ultra. Si taceas laudant, quicquid\nscripsere beati. Hor. ep. 2. l. 2.\n\n1918. Luke xviii. 10.\n\n1919. De meliore luto finxit praecordia Titan.\n\n1920. Auson. sap. Chil. 3. cent. 10. pro. 97.\n\n1921. Qui se crederet neminem ulla u re praestantiorem.\n\n1922. Tanto fastu scripsit, ut Alexandri gesta inferiora scriptis suis\nexistimaret, Io. Vossius lib. 1. cap. 9. de hist.\n\n1923. Plutarch. vie. Catonis.\n\n1924. Nemo unquam Poeta aut Orator, qui quenquam se meliorem\narbitraretur.\n\n1925. Consol. ad Pammachium mundi Philosophus, gloriae animal, et\npopularis aurae et rumorum venale mancipium.\n\n1926. Epist. 5. Capitoni suo Diebus ac noctibus, hoc solum cogito si\nqua me possum levare humo. Id voto meo sufficit, &c.\n\n1927. Tullius.\n\n1928. Ut nomen meum scriptis, tuis illustretur. Inquies animus studio\naeternitatis, noctes et dies angebatur. Hensius forat. uneb. de Scal.\n\n1929. Hor. art. Poet.\n\n1930. Od. Vit. l. 3. Jamque opus exegi. Vade liber felix Palingen. lib.\n18.\n\n1931. In lib. 8.\n\n1932. De ponte dejicere.\n\n1933. Sueton. lib. degram.\n\n1934. Nihil libenter audiunt, nisi laudes suas.\n\n1935. Epis. 56. Nihil aliud dies noctesque cogitant nisi ut in studiis\nsuis laudentur ab hominibus.\n\n1936. Quae major dementia aut dici, aut excogitari potest, quam sic ob\ngloriam cruciari? Insaniam istam domine longe fac a me. Austin. cons.\nlib. 10. cap. 37.\n\n1937. As Camelus in the novel, who lost his ears while he was looking\nfor a pair of horns.\n\n1938. Mart. l. 5. 51.\n\n1939. Hor. Sat. 1. l. 2.\n\n1940. Lib. cont. Philos. cap. 1.\n\n1941. Tul. som. Scip.\n\n1942. Boethius.\n\n1943. Putean. Cisalp. hist. lib. 1.\n\n1944. Plutarch. Lycurgo.\n\n1945. Epist. 13. Illud te admoneo, ne eorum more facias, qui non\nproficere, sed conspici cupiunt, quae in habitu tuo, aut genere vitae\nnotabilia sunt. Asperum cultum et vitiosum caput, negligentiorem\nbarbam, indictum argento odium, cubile humi positum, et quicquid ad\nlaudem perversa via sequitur evita.\n\n1946. Per.\n\n1947. Quis vero tam bene modulo suo metiri se novit, ut eum assiduae et\nimmodicae laudationes non moveant? Hen. Steph.\n\n1948. Mart.\n\n1949. Stroza. If you will accept divine honours, we will willingly\nerect and consecrate altars to you.\n\n1950. Justin.\n\n1951. Livius. Gloria tantum elatus, non ira, in medios hostes irruere,\nquod completis muris conspici se pugnantem, a muro spectantibus,\negregium ducebat.\n\n1952. Applauded virtue grows apace, and glory includes within it an\nimmense impulse.\n\n1953. I demens, et suevas curre per Alpes, Aude Aliquid, &c. ut pueris\nplaceas, et declamatio fias. Juv. Sat. 10.\n\n1954. In moriae Encom.\n\n1955. Juvenal. Sat. 4.\n\n1956. There is nothing which overlauded power will not presume to\nimagine of itself.\n\n1957. Sueton. c. 12. in Domitiano.\n\n1958. Brisonius.\n\n1959. Antonius ab assentatoribus evectus Librum se patrem apellari\njussit, et pro deo se venditavit redimitus hedera, et corona velatus\naurea, et thyrsum tenens, cothurnisque succinctus curru velut Liber\npater vectus est Alexandriae. Pater. vol. post.\n\n1960. Minervae nuptias ambit, tanto furore percitus, ut satellites\nmitteret ad videndum num dea in thalamis venisset, &c.\n\n1961. Aelian. li. 12.\n\n1962. De mentis alienat. cap. 3.\n\n1963. Sequiturque superbia formam. Livius li. 11. Oraculum est, vivida\nsaepe ingenia, luxuriare hac et evanescere multosque sensum penitus\namisisse. Homines intuentur, ac si ipsi non essent homines.\n\n1964. Galeus de rubeis, civis noster faber ferrarius, ob inventionem\ninstrumenti Cocleae olim Archimedis dicti, prae laetitia insanivit.\n\n1965. Insania postmodum correptus, ob nimiam inde arrogantiam.\n\n1966. Bene ferre magnam disce fortunam Hor. Fortunam reverenter habe,\nquicunque repente Dives ab exili progrediere loco. Ausonius.\n\n1967. Processit squalidus et submissus, ut hesterni Diei gaudium\nintemperans hodie castigaret.\n\n1968. Uxor Hen. 8.\n\n1969. Neutrius se fortunae extremum libenter experturam dixit: sed si\nnecessitas alterius subinde imponeretur, optare se difficilem et\nadversam: quod in hac nulli unquam defuit solatium, in altera multis\nconsilium, &c. Lod. Vives.\n\n1970. Peculiaris furor, qui ex literis fit.\n\n1971. Nihil magis auget, ac assidua studia, et profundae cogitationes.\n\n1972. Non desunt, qui ex jugi studio, et intempestiva lucubratione, huc\ndevenerunt, hi prae caeteris enim plerunque melancholia solent\ninfestari.\n\n1973. Study is a continual and earnest meditation, applied to something\nwith great desire. Tully.\n\n1974. Et illi qui sunt subtilis ingenii, et multae praemeditationis, de\nfacili incidunt in melancholiam.\n\n1975. Ob studiorum solicitudinem lib. 5. Tit. 5.\n\n1976. Gaspar Ens Thesaur Polit. Apoteles. 31. Graecis hanc pestem\nrelinquite quae dubium non est, quin brevi omnem iis vigorem ereptura\nMartiosque spiritus exhaustura sit; Ut ad arma tractanda plane\ninhabiles futuri sint.\n\n1977. Knoles Turk. Hist.\n\n1978. Acts, xxvi. 24.\n\n1979. Nimiis studiis melancholicus evasit, dicens se Biblium in capite\nhabere.\n\n1980. Cur melancholia assidua, crebrisque deliramentis vexentur eorum\nanimi ut desipere cogantur.\n\n1981. Solers quilibet artifex instrumenta sua diligentissime curat,\npenicellos pictor; malleos incudesque faber ferrarius; miles equos,\narma venator, auceps aves, et canes, Cytharam Cytharaedus, &c. soli\nmusarum mystae tam negligentes sunt, ut instrumentum illud quo mundum\nuniversum metiri solent, spiritum scilicet, penitus negligere\nvideantur.\n\n1982. Arcus et arma tibi non sunt imitanda Dianae. Si nunquam cesses\ntendere mollis erit. Ovid.\n\n1983. Ephemer.\n\n1984. Contemplatio cerebrum exsiccat et extinguit calorem naturalem,\nunde cerebrum frigidum et siccum evadit quod est melancholicum. Accedit\nad hoc, quod natura in contemplatione, cerebro prorsus cordique\nintenta, stomachum heparque destituit, unde ex alimentis male coctis,\nsanguis crassus et niger efficitur, dum nimio otio membrorum superflui\nvapores non exhalant.\n\n1985. Cerebrum exsiccatur, corpora sensim gracilescunt.\n\n1986. Studiosi sunt Cacectici et nunquam bene colorati, propter\ndebilitatem digestivae facultatis, multiplicantur in iis\nsuperfluitates. Jo. Voschius parte 2. cap. 5. de peste.\n\n1987. Nullus mihi per otium dies exit, partem noctis studiis dedico,\nnon vero somno, sed oculos vigilia fatigatos cadentesque, in operam\ndetineo.\n\n1988. Johannes Hanuschias Bohemus. nat. 1516. eruditus vir, nimiis\nstudiis in Phrenesin incidit. Montanus instances in a Frenchman of\nTolosa.\n\n1989. Cardinalis Caecius; ob laborem, vigiliam, et diuturna studia\nfactus Melancholicus.\n\n1990. Perls. Sat. 3. They cannot fiddle; but, as Themistocles said, he\ncould make a small town become a great city.\n\n1991. Perls. Sat.\n\n1992. Ingenium sibi quod vanas desumpsit Athenas et septem studiis\nannos dedit, insenuitque. Libris et curis statua taciturnius exit,\nPlerunque et risu populum quatit, Hor. ep. 1. lib. 2.\n\n1993. Translated by M. B. Holiday.\n\n1994. Thomas rubore confusus dixit se de argumento cogitasse.\n\n1995. Plutarch. vita Marcelli, Nec sensit urbem captam, nec milites in\ndomum irruentes, adeo intentus studiis, &c.\n\n1996. Sub Furiae larva circumivit urbem, dictitans se exploratorem ab\ninferis venisse, delaturum daemonibus mortalium pecata.\n\n1997. Petronius. Ego arbitror in scholis stultissimos fieri, quia nihil\neorum quae in usu habemus aut audiunt aut vident.\n\n1998. Novi meis diebus, plerosque studiis literarum deditos, qui\ndisciplinis admodum abundabant, sed si nihil civilitatis habent, nec\nrem publ. nec domesticam regere norant. Stupuit Paglarensis et furti\nvilicum accusavit, qui suem foetam undecim pocellos, asinam unum\nduntaxat pullam enixam retulerat.\n\n1999. Lib. 1. Epist. 3. Adhuc scholasticus tantum est; quo genere\nhominum, nihil aut est simplicius, aut sincerius aut melius.\n\n2000. Jure privilegiandi, qui ob commune bonum abbreviant sibi vitam.\n\n2001. Virg. 6. Aen.\n\n2002. Plutarch, vita ejus. Certum agricolationis lucrum, &c.\n\n2003. Quotannis fiunt consules et proconsules. Rex et Poeta quotannis\nnon nascitur.\n\n2004. Mat. 21.\n\n2005. Hor. epis. 20. l. 1.\n\n2006. Lib 1. de contem. amor.\n\n2007. Satyricon.\n\n2008. Juv, Sat. 5.\n\n2009. Ars colit astra.\n\n2010. Aldrovandus de Avibus. l. 12. Gesner, &c.\n\n2011. Literas habent queis sibi et fortunae suae maledicant. Sat.\nMenip.\n\n2012. Lib. de libris Propriis fol. 24.\n\n2013. Praefat translat. Plutarch.\n\n2014. Polit. disput. laudibus extollunt eos ac si virtutibus pollerent\nquos ob infinita scelera potius vituperare oporteret.\n\n2015. Or as horses know not their strength, they consider not their own\nworth.\n\n2016. Plura ex Simonidis familiaritate Hieron consequutus est, quam ex\nHieronis Simonides.\n\n2017. Hor. lib. 4. od. 9.\n\n2018. Inter inertes et Plebeios fere jacet, ultimum locum habens, nisi\ntot artis virtutisque insignia, turpiter, obnoxie, supparisitando\nfascibus subjecerit protervae insolentisque potentiae, Lib. I. de\ncontempt. rerum fortuitarum.\n\n2019. Buchanan. eleg. lib.\n\n2020. In Satyricon. intrat senex, sed culta non ita speciosus, ut\nfacile appararet eum hac nota literatum esse, quos divites odisse\nsolent. Ego inquit Poeta sum: Quare ergo tam male vestitus es? Propter\nhoc ipsum; amor ingenii neminem unquam divitem fecit.\n\n2021. Petronius Arbiter.\n\n2022. Oppressus paupertate animus nihil eximium, aut sublime cogitare\npotest, amoenitates literarum, aut elegantiam, quoniam nihil praesidii\nin his ad vitae commodum videt, primo negligere, mox odisse incipit.\nHens.\n\n2023. Epistol. quaest. lib. 4. Ep. 21.\n\n2024. Ciceron. dial. lib. 2.\n\n2025. Epist. lib. 2.\n\n2026. Ja. Dousa Epodon. lib. 2. car. 2.\n\n2027. Plautus.\n\n2028. Barc. Argenis lib. 3.\n\n2029. Joh. Howson 4 Novembris 1597. the sermon was printed by Arnold\nHartfield.\n\n2030. Pers. Sat. 3.\n\n2031. E lecto exsilientes, ad subitum tintinnabuli plausum quasi\nfulmine territi. I.\n\n2032. Mart.\n\n2033. Mart.\n\n2034. Sat. Menip.\n\n2035. Lib. 3. de cons.\n\n2036. I had no money, I wanted impudence, I could not scramble,\ntemporise, dissemble: non pranderet olus, &c. vis dicam, ad palpandum\net adulandum penitus insulsus, recudi non possum, jam senior ut sim\ntalis, et fingi nolo, utcunque male cedat in rem meam et obscurus inde\ndelitescam.\n\n2037. Vit. Crassi. nec facile judicare potest utrum pauperior cum primo\nad Crassum, &c.\n\n2038. Deum habent iratum, sibique mortem aeternam acquirunt, aliis\nmiserabilem ruinam. Serrarius in Josuam, 7. Euripides.\n\n2039. Nicephorus lib. 10. cap. 5.\n\n2040. Lord Cook, in his Reports, second part, fol. 44.\n\n2041. Euripides.\n\n2042. Sir Henry Spelman, de non temerandis Ecclesiis.\n\n2043. 1 Tim. 42.\n\n2044. Hor.\n\n2045. Primum locum apud omnes gentes habet patritius deorum cultus, et\ngeniorum, nam hunc diutissime custodiunt, tam Graeci quam Barbari, &c.\n\n2046. Tom. 1. de steril. trium annorum sub Elia sermone.\n\n2047. Ovid. Fast.\n\n2048. De male quaesitis vix gaudet tertius haeres.\n\n2049. Strabo. lib. 4. Geog.\n\n2050. Nihil facilius opes evertet, quam avaritia et fraude parta. Et si\nenim seram addas tali arcae et exteriore janua et vecte eam communias,\nintus tamen fraudem et avaritiam, &c. In 5. Corinth.\n\n2051. Acad. cap. 7.\n\n2052. Ars neminem habet inimicum praeter ignorantem.\n\n2053. He that cannot dissemble cannot live.\n\n2054. Epist. quest. lib. 4. epist. 21. Lipsius.\n\n2055. Dr. King, in his last lecture on Jonah, sometime right reverend\nlord bishop of London.\n\n2056. Quibus opes et otium, hi barbaro fastu literas contemnunt.\n\n2057. Lucan. lib. 8.\n\n2058. Spartian. Soliciti de rebus minis.\n\n2059. Nicet. 1. Anal. Fumis lucubrationum sordebant.\n\n2060. Grammaticis olim et dialecticis Jurisque Professoribus, qui\nspecimen eruditionis dedissent eadem dignitatis insignia decreverunt\nImperatores, quibus ornabant heroas. Erasm. ep. Jo. Fabio epis. Vien.\n\n2061. Probus vir et Philosophus magis praestat inter alios homines,\nquam rex inclitus inter plebeios.\n\n2062. Heinsius praefat. Poematum.\n\n2063. Servile nomen Scholaris jam.\n\n2064. Seneca.\n\n2065. Haud facile emergunt, &c.\n\n2066. Media quod noctis ab hora sedisti qua nemo faber, qua nemo\nsedebat, qui docet obliquo lanam deducere ferro: rara tamen merces.\nJuv. Sat. 7.\n\n2067. Chil. 4. Cent. 1. adag. J.\n\n2068. Had I done as others did, put myself forward, I might have haply\nbeen as great a man as many of my equals.\n\n2069. Catullus, Juven.\n\n2070. All our hopes and inducements to study are centred in Caesar\nalone.\n\n2071. Nemo est quem non Phaebus hic noster, solo intuitu lubentiorem\nreddat.\n\n2072. Panegyr.\n\n2073. Virgil.\n\n2074. Rarus enim ferme sensus communis in illa Fortuna. Juv. Sat. 8.\n\n2075. Quis enim generosum dixerit hunc que Indignus genere, et\npraeclaro nomine tantum, Insignis. Juve. Sat. 8.\n\n2076. I have often met with myself, and conferred with divers worthy\ngentlemen in the country, no whit inferior, if not to be preferred for\ndivers kinds of learning to many of our academics.\n\n2077. Ipse licet Musis venias comitatus Homere, Nil tamen attuleris,\nibis Homere foras.\n\n2078. Et legat historicos auctores, noverit omnes Tanquam ungues\ndigitosque suos. Juv. Sat. 7.\n\n2079. Juvenal.\n\n2080. Tu vero licet Orpheus sis, saxa sono testudinis emolliens, nisi\nplumbea eorum corda, auri vel argenti malleo emollias, &c.\nSalisburiensis Policrat. lib. 5. c. 10.\n\n2081. Juven. Sat. 7.\n\n2082. Euge bene, no need, Dousa epod. lib. 2.\u2014dos ipsa scientia sibique\ncongiarium est.\n\n2083. Quatuor ad portas Ecclesias itus ad omnes; sanguinis aut Simonis,\npraesulis atque Dei. Holcot.\n\n2084. Lib. contra Gentiles de Babila martyre.\n\n2085. Praescribunt, imperant, in ordinem cogunt, ingenium nostrum prout\nipsis vicebitur, astriugunt et relaxant ut papilionem pueri aut bruchum\nfilo demitturit, aut attrahunt, nos a libidine sua pendere aequum\ncensentes. Heinsins.\n\n2086. Joh. 5.\n\n2087. Epist. lib. 2. Jam suffectus in locum demortui, protinus exortus\nest adversarius, &c. post multos labores, sumptus, &c.\n\n2088. Jun. Acad. cap. 6.\n\n2089. Accipiamus pecuniam, demittamus asinum ut apud Patavinos, Italos.\n\n2090. Hos non ita pridem perstrinxi, in Philosophastro Commaedia\nlatina, in Aede Christi Oxon, publice habita, Anno 1617. Feb. 16.\n\n2091. Sat. Menip.\n\n2092. 2 Cor. vii. 17.\n\n2093. Comment. in Gal.\n\n2094. Heinsius.\n\n2095. Ecclesiast.\n\n2096. Luth. in Gal.\n\n2097. Pers. Sat. 2.\n\n2098. Sallust.\n\n2099. Sat. Menip.\n\n2100. Budaeus de Asse, lib. 5.\n\n2101. Lib. de rep. Gallorum.\n\n2102. Campian.\n\n2103. As for ourselves (for neither are we free from this fault) the\nsame guilt, the same crime, may be objected against us: for it is\nthrough our fault, negligence, and avarice, that so many and such\nshameful corruptions occur in the church (both the temple and the Deity\nare offered for sale), that such sordidness is introduced, such impiety\ncommitted, such wickedness, such a mad gulf of wretchedness and\nirregularity\u2014these I say arise from all our faults, but more\nparticularly from ours of the University. We are the nursery in which\nthose ills are bred with which the state is afflicted; we voluntarily\nintroduce them, and are deserving of every opprobrium and suffering,\nsince we do not afterwards encounter them according to our strength.\nFor what better can we expect when so many poor, beggarly fellows, men\nof every order, are readily and without election, admitted to degrees?\nWho, if they can only commit to memory a few definitions and divisions,\nand pass the customary period in the study of logics, no matter with\nwhat effect, whatever sort they prove to be, idiots, triflers, idlers,\ngamblers, sots, sensualists,\n\u2014\u2014mere ciphers in the book of life\nLike those who boldly woo'd Ulysses' wife;\nBorn to consume the fruits of earth: in truth,\nAs vain and idle as Pheacia's youth;\n only let them have passed the stipulated period in the University, and\n professed themselves collegians: either for the sake of profit, or\n through the influence of their friends, they obtain a presentation;\n nay, sometimes even accompanied by brilliant eulogies upon their\n morals and acquirements; and when they are about to take leave, they\n are honoured with the most flattering literary testimonials in their\n favour, by those who undoubtedly sustain a loss of reputation in\n granting them. For doctors and professors (as an author says) are\n anxious about one thing only, viz., that out of their various callings\n they may promote their own advantage, and convert the public loss into\n their private gains. For our annual officers wish this only, that\n those who commence, whether they are taught or untaught is of no\n moment, shall be sleek, fat, pigeons, worth the plucking. The\n Philosophastic are admitted to a degree in Arts, because they have no\n acquaintance with them. And they are desired to be wise men, because\n they are endowed with no wisdom, and bring no qualification for a\n degree, except the wish to have it. The Theologastic (only let them\n pay) thrice learned, are promoted to every academic honour. Hence it\n is that so many vile buffoons, so many idiots everywhere, placed in\n the twilight of letters, the mere ghosts of scholars, wanderers in the\n market place, vagrants, barbels, mushrooms, dolts, asses, a growling\n herd, with unwashed feet, break into the sacred precincts of theology,\n bringing nothing along with them but an impudent front, some vulgar\n trifles and foolish scholastic technicalities, unworthy of respect\n even at the crossing of the highways. This is the unworthy, vagrant,\n voluptuous race, fitter for the hog sty (haram) than the altar (aram),\n that basely prostitute divine literature; these are they who fill the\n pulpits, creep into the palaces of our nobility after all other\n prospects of existence fail them, owing to their imbecility of body\n and mind, and their being incapable of sustaining any other parts in\n the commonwealth; to this sacred refuge they fly, undertaking the\n office of the ministry, not from sincerity, but as St. Paul says,\n huckstering the word of God. Let not any one suppose that it is here\n intended to detract from those many exemplary men of which the Church\n of England may boast, learned, eminent, and of spotless fame, for they\n are more numerous in that than in any other church of Europe: nor from\n those most learned universities which constantly send forth men endued\n with every form of virtue. And these seminaries would produce a still\n greater number of inestimable scholars hereafter if sordidness did not\n obscure the splendid light, corruption interrupt, and certain\n truckling harpies and beggars envy them their usefulness. Nor can any\n one be so blind as not to perceive this\u2014any so stolid as not to\n understand it\u2014any so perverse as not to acknowledge how sacred\n Theology has been contaminated by those notorious idiots, and the\n celestial Muse treated with profanity. Vile and shameless souls (says\n Luther) for the sake of gain, like flies to a milk-pail, crowd round\n the tables of the nobility in expectation of a church living, any\n office, or honour, and flock into any public hall or city ready to\n accept of any employment that may offer. A thing of wood and wires by\n others played. Following the paste as the parrot, they stutter out\n anything in hopes of reward: obsequious parasites, says Erasmus,\n teach, say, write, admire, approve, contrary to their conviction,\n anything you please, not to benefit the people but to improve their\n own fortunes. They subscribe to any opinions and decisions contrary to\n the word of God, that they may not offend their patron, but retain the\n favour of the great, the applause of the multitude, and thereby\n acquire riches for themselves; for they approach Theology, not that\n they may perform a sacred duty, but make a fortune: nor to promote the\n interests of the church, but to pillage it: seeking, as Paul says, not\n the things which are of Jesus Christ, but what may be their own: not\n the treasure of their Lord, but the enrichment of themselves and their\n followers. Nor does this evil belong to those of humbler birth and\n fortunes only, it possesses the middle and higher ranks, _bishops\n excepted_. O Pontiffs, tell the efficacy of gold in sacred matters!\n Avarice often leads the highest men astray, and men, admirable in all\n other respects: these find a salvo for simony; and, striking against\n this rock of corruption, they do not shear but flay the flock; and,\n wherever they teem, plunder, exhaust, raze, making shipwreck of their\n reputation, if not of their souls also. Hence it appears that this\n malady did not flow from the humblest to the highest classes, but\n _vice versa_, so that the maxim is true although spoken in jest\u2014he\n bought first, therefore has the best right to sell. For a Simoniac\n (that I may use the phraseology of Leo) has not received a favour;\n since he has not received one he does not possess one; and since he\n does not possess one he cannot confer one. So far indeed are some of\n those who are placed at the helm from promoting others, that they\n completely obstruct them, from a consciousness of the means by which\n themselves obtained the honour. For he who imagines that they emerged\n from their obscurity through their learning, is deceived; indeed,\n whoever supposes promotion to be the reward of genius, erudition,\n experience, probity, piety, and poetry (which formerly was the case,\n but nowadays is only promised) is evidently deranged. How or when this\n malady commenced, I shall not further inquire; but from these\n beginnings, this accumulation of vices, all her calamities and\n miseries have been brought upon the Church; hence such frequent acts\n of simony, complaints, fraud, impostures\u2014 from this one fountain\n spring all its conspicuous iniquities. I shall not press the question\n of ambition and courtly flattery, lest they may be chagrined about\n luxury, base examples of life, which offend the honest, wanton\n drinking parties, &c. Yet; hence is that academic squalor, the muses\n now look sad, since every low fellow ignorant of the arts, by those\n very arts rises, is promoted, and grows rich, distinguished by\n ambitious titles, and puffed up by his numerous honours; he just shows\n himself to the vulgar, and by his stately carriage displays a species\n of majesty, a remarkable solicitude, letting down a flowing beard,\n decked in a brilliant toga resplendent with purple, and respected also\n on account of the splendour of his household and number of his\n servants. There are certain statues placed in sacred edifices that\n seem to sink under their load, and almost to perspire, when in reality\n they are void of sensation, and do not contribute to the stony\n stability, so these men would wish to look like Atlases, when they are\n no better than statues of stone, insignificant scrubs, funguses,\n dolts, little different from stone. Meanwhile really learned men,\n endowed with all that can adorn a holy life, men who have endured the\n heat of mid-day, by some unjust lot obey these, dizzards, content\n probably with a miserable salary, known by honest appellations,\n humble, obscure, although eminently worthy, needy, leading a private\n life without honour, buried alive in some poor benefice, or\n incarcerated for ever in their college chambers, lying hid\n ingloriously. But I am unwilling to stir this sink any longer or any\n deeper; hence those tears, this melancholy habit of the muses; hence\n (that I may speak with Secellius) is it that religion is brought into\n disrepute and contempt, and the priesthood abject; (and since this is\n so, I must speak out and use a filthy witticism of the filthy) a\n foetid. crowd, poor, sordid, melancholy, miserable, despicable,\n contemptible.\n\n2104. Proem lib. 2. Nulla ars constitui poset.\n\n2105. Lib. 1. c. 19. de morborum causis. Quas declinare licet aut nulla\nnecessitate utimur.\n\n2106. Quo semel est imbuta recens servabit odorem Testa diu. Hor.\n\n2107. Sicut valet ad fingendas corporis atque animi similitudines vis\net natura seminis, sic quoque lactis proprietas. Neque id in hominibus\nsolum, sed in pecudibus animadversum. Nam si ovium lacte hoedi, aut\ncaprarum agni alerentur, constat fieri in his lanam duriorem, in illis\ncapillum gigni severiorem.\n\n2108. Adulta in ferarum persequatione ad miraculum usque sagax.\n\n2109. Tam animal quodlibet quam homo, ab illa cujus lacte nutritur,\nnaturam contrahit.\n\n2110. Improba, informis, impudica, temulenta, nutrix, &c. quoniam in\nmoribus efformandis magnam saepe partem igenium altricis et natura\nlactis tenet.\n\n2111. Hircanaeque admorunt ubera Tigres, Virg.\n\n2112. Lib. 2. de Caesaribus.\n\n2113. Beda c. 27. l. 1 Eccles. hist.\n\n2114. Ne insitivo lactis alimento degeneret corpus, et animus\ncorrumpatur.\n\n2115. Lib. 3. de civ. convers.\n\n2116. Stephanus.\n\n2117. To. 2. Nutrices non quasvis, sed maxime probas deligamus.\n\n2118. Nutrix non sit lasciva aut temulenta. Hier.\n\n2119. Prohibendum ne stolida lactet.\n\n2120. Pers.\n\n2121. Nutrices interdum matribus sunt meliores.\n\n2122. Lib. de morbis capitis, cap. de mania; Haud postrema causa\nsupputatur educatio, inter has mentis abalienationis causas. Injusta\nnoverca.\n\n2123. Lib. 2. cap. 4.\n\n2124. Idem. Et quod maxime nocet, dum in teneris ita timent nihil\nconantur.\n\n2125. The pupil's faculties are perverted by the indiscretion of the\nmaster.\n\n2126. Praefat. ad Testam.\n\n2127. Plus mentis paedagogico supercilio abstulit, quam unquam\npraeceptis suis sapientiae instillavit.\n\n2128. Ter. Adel. 3. 4.\n\n2129. Idem. Ac. 1. sc. 2. Let him feast, drink, perfume himself at my\nexpense: If he be in love, I shall supply him with money. Has he broken\nin the gates? they shall be repaired. Has he torn his garments? they\nshall be replaced. Let him do what he pleases, take, spend, waste, I am\nresolved to submit.\n\n2130. Camerarius em. 77. cent. 2. hath elegantly expressed it an\nemblem, perdit amando, &c.\n\n2131. Prov. xiii. 24. He that spareth the rod hates his son.\n\n2132. Lib. de consol. Tam Stulte pueros diligimus ut odisse potius\nvideamur, illos non ad virtutem sed ad injuriam, non ad eruditionem sed\nad luxum, non ad virtutem sed voluptatem educantes.\n\n2133. Lib. 1. c. 3. Educatio altera natura, alterat animos et\nvoluntatem, atque utinam (inquit) liberorum nostrorum mores non ipsi\nperderemus, quum infantiam statim deliciis solvimus: mollior ista\neducatio, quam indulgentiam vocamus, nervos omnes, et mentis et\ncorporis frangit; fit ex his consuetudo, inde natura.\n\n2134. Perinde agit ac siquis de calceo sit sollicitus, pedem nihil\ncuret. Juven. Nil patri minus est quam filius.\n\n2135. Lib. 3. de sapient: qui avaris paedagogis pueros alendos dant,\nvel clausos in coenobiis jejunare simul et sapere, nihil aliud agunt,\nnisi ut sint vel non sine stultitia eruditi, vel non integra vita\nsapientes.\n\n2136. Terror et metus maxime ex improviso accedentes ita animum\ncommovent, ut spiritus nunquam recuperent, gravioremque melancholiam\nterror facit, quam quae ab interna causa fit. Impressio tam fortis in\nspiritibus humoribusque cerebri, ut extracta tota sanguinea massa,\naegre exprimatur, et haec horrenda species melancholiae frequenter\noblata mihi, omnes exercens, viros, juvenes, senes.\n\n2137. Tract. de melan. cap. 7. et 8. non ab intemperie, sed agitatione,\ndilatatione, contractione, motu spirituum.\n\n2138. Lib. de fort. et virtut. Alex. praesertim ineunte periculo, ubi\nres prope adsunt terribiles.\n\n2139. Fit a visione horrenda, revera apparente, vel per insomnia,\nPlaterus.\n\n2140. A painter's wife in Basil, 1600. Somniavit filium bello mortuum,\ninde Melancholica consolari noluit.\n\n2141. Senec. Herc. Oet.\n\n2142. Quarta pars comment. de Statu religionis in Gallia sub Carolo. 9.\n1572.\n\n2143. Ex occursu daemonum aliqui furore corripiuntur, et experientia\nnotum est.\n\n2144. Lib. 8. in Arcad.\n\n2145. Lucret.\n\n2146. Puellae extra urbem in prato concurrentes, &c. maesta et\nmelancholica domum rediit per dies aliquot vexata, dum mortua est.\nPlater.\n\n2147. Altera trans-Rhenana ingressa sepulchrum recens apertum, vidit\ncadaver, et domum subito reversa putavit eam vocare, post paucos dies\nobiit, proximo sepulchre collocata. Altera patibulum sero praeteriens,\nmetuebat ne urbe exclusa illic pernoctaret, unde melancholica facta,\nper multos annos laboravit. Platerus.\n\n2148. Subitus occursus, inopinata lectio.\n\n2149. Lib. de auditione.\n\n2150. Theod. Prodromus lib. 7. Amorum.\n\n2151. Effuso cernens fugientes agmine turmas, Quis mea nunc inflat\ncornua Faunus ait. Alciat. embl. 122.\n\n2152. Jud. 6. 19.\n\n2153. Plutarchus vita ejus.\n\n2154. In furorem cum sociis versus.\n\n2155. Subitarius terrae motus.\n\n2156. Caepit inde desipere cum dispendio sanitatis, inde adeo\ndementans, ut sibi ipsi mortem inferret.\n\n2157. Historica relatio de rebus Japonicis Tract. 2. de legat, regis\nChinensis, a Lodovico Frois Jesuita. A. 1596. Fuscini derepente tanta\nacris caligo et terraemotus, ut multi capite dolerent, plurimus cor\nmoerore et melancholia obrueretur. Tantum fremitum edebat, ut tonitru\nfragorem imitari videretur, tantamque, &c. In urbe Sacai tam horrificus\nfuit, ut homines vix sui compotes essent a sensibus abalienati, moerore\noppressi tam horrendo spectaculo, &c.\n\n2158. Quum subit illius tristissima noctis Imago.\n\n2159. Qui solo aspectu medicinae movebatur ad purgandum.\n\n2160. Sicut viatores si ad saxum impegerint, aut nautae, memores sui\ncasus, non ista modo quae offendunt, sed et similia horrent perpetuo et\ntremunt.\n\n2161. Leviter volant graviter vulnerant. Bernardus.\n\n2162. Ensis sauciat corpus, mentem sermo.\n\n2163. Sciatis eum esse qui a nemine fere aevi sui magnate, non illustre\nstipendium habuit, ne mores ipsorum Satyris suis notaret. Gasp.\nBarthius praefat. parnodid.\n\n2164. Jovius in vita ejus, gravissime tulit famosis libellis nomen suum\nad Pasquilli statuam fuisse laceratum, decrevitque ideo statuam\ndemoliri, &c.\n\n2165. Plato, lib. 13. de legibus. Qui existimationem curant, poetas\nvereantur, quia magnam vim habent ad laudandum et vituperandum.\n\n2166. Petulanti splene cachinno.\n\n2167. Curial. lib. 2. Ea quorundam est inscitia, ut quoties loqui,\ntoties mordere licere sibi putent.\n\n2168. Ter. Eunuch.\n\n2169. Hor. ser. lib. 2. Sat. 4. Provided he can only excite laughter,\nhe spares not his best friend.\n\n2170. Lib. 2.\n\n2171. De orat.\n\n2172. Laudando, et mira iis persuadendo.\n\n2173. Et vana inflatus opinione, incredibilia ac ridenda quaedam\nMusices praecepta commentaretur, &c.\n\n2174. Ut voces nudis parietibus illisae, suavius ac acutius resilirent.\n\n2175. Immortalitati et gloriae suae prorsus invidentes.\n\n2176. 2. 2 dae quaest 75. Irrisio mortale peccatum.\n\n2177. Psal. xv. 3.\n\n2178. Balthazar Castilio lib. 2. de aulico.\n\n2179. De sermone lib. 4. cap. 3.\n\n2180. Fol. 55. Galateus.\n\n2181. Tully Tusc. quaest.\n\n2182. Every reproach uttered against one already condemned is\nmean-spirited.\n\n2183. Mart. lib. 1. epig. 35.\n\n2184. Tales joci ab injuriis non possint discerni. Galateus fo. 55.\n\n2185. Pybrac in his Quadraint 37.\n\n2186. Ego hujus misera fatuitate et dementia conflictor. Tull. ad Attic\nli. 11.\n\n2187. Miserum est aliena vivere quadra. Juv.\n\n2188. Crambae bis coctae. Vitae me redde priori.\n\n2189. Hor.\n\n2190. De tranquil animae.\n\n2191. Lib. 8.\n\n2192. Tullius Lepido Fam. 10. 27.\n\n2193. Boterus l. 1. polit. cap. 4.\n\n2194. Laet. descrip. Americae.\n\n2195. If there be any inhabitants.\n\n2196. In Taxari. Interdiu quidem collum vinctum est, et manus\nconstricta, noctuvero totum corpus vincitur, ad has miserias accidit\ncorporis faetor, strepitus ejulantium, somni brevitas, haec omnia plane\nmolesta et intolerabilia.\n\n2197. In 9 Rhasis.\n\n2198. William the Conqueror's eldest son.\n\n2199. Salust. Romam triumpho ductus tandemque in carcerem conjectus,\nanimi dolore periit.\n\n2200. Camden in Wiltsh. miserum senem ita fame et calamitatibus in\ncarcere fregit, inter mortis metum, et vitae tormenta, &c.\n\n2201. Vies hodie.\n\n2202. Seneca.\n\n2203. Com. ad Hebraeos.\n\n2204. Part. 2. Sect. 3. Memb. 3.\n\n2205. Quem ut difficilem morbum pueris tradere formidamus. Plut.\n\n2206. Lucan. l. 1.\n\n2207. As in the silver mines at Friburgh in Germany. Fines Morison.\n\n2208. Euripides.\n\n2209. Tom. 4. dial. minore periculo Solem quam hunc defixis oculis\nlicet intueri.\n\n2210. Omnis enim res, virtus, fama, decus, divina, humanaque pulchris\nDivitiis parent. Hor. Ser. l. 2. Sat. 3. Clarus eris, fortis justus,\nsapiens, etiam rex. Et quicquid volet. Hor.\n\n2211. Et genus, et formam, regina pecunia donat. Money adds spirits,\ncourage, &c.\n\n2212. Epist. ult. ad Atticum.\n\n2213. Our young master, a fine towardly gentleman, God bless him, and\nhopeful; why? he is heir apparent to the right worshipful, to the right\nhonourable, &c.\n\n2214. O nummi, nummi: vobis hunc praestat honorem.\n\n2215. Exinde sapere eum omnes dicimus, ac quisque fortunam habet.\nPlaut. Pseud.\n\n2216. Aurea fortuna, principum cubiculis reponi solita. Julius\nCapitolinus vita Antonini.\n\n2217. Petronius.\n\n2218. Theologi opulentis adhaerent, Jurisperiti pecuniosis, literati\nnummosis, liberalibus artifices.\n\n2219. Multi illum juvenes, multae petiere puellae.\n\n2220. He may have Danae to wife.\n\n2221. Dummodo sit dives barbarus, ille placet.\n\n2222. Plut. in Lucullo, a rich chamber so called.\n\n2223. Panis pane melior.\n\n2224. Juv. Sat. 5.\n\n2225. Hor. Sat. 5. lib. 2.\n\n2226. Bohemus de Turcis et Bredenbach.\n\n2227. Euphormio.\n\n2228. Qui pecuniam habens, elati sunt animis, lofty spirits, brave men\nat arms; all rich men are generous, courageous, &c.\n\n2229. Nummus ait pro me nubat Cornubia Romae.\n\n2230. A diadem is purchased with gold; silver opens the way to heaven;\nphilosophy may be hired for a penny; money controls justice; one obolus\nsatisfies a man of letters; precious metal procures health; wealth\nattaches friends.\n\n2231. Non fuit apud mortales ullum excellentius certamen, non inter\nceleres celerrimo, non inter robustos robustissimo, &c.\n\n2232. Quicquid libet licet.\n\n2233. Hor. Sat. 5. lib. 2.\n\n2234. Cum moritur dives concurrunt undique cives: Pauperis ad funus vix\nest ex millibus unus.\n\n2235. Et modo quid fuit ignoscat mihi genius tuus, noluisses de manu\nejus nummos accipere.\n\n2236. that wears silk, satin, velvet, and gold lace, must needs be a\ngentleman.\n\n2237. Est sanguis utque spiritus pecunia mortalibus.\n\n2238. Euripides.\n\n2239. Xenophon. Cyropaed. l. 8.\n\n2240. In tenui rara est facundia panno. Juv.\n\n2241. Hor. more worthless than rejected weeds.\n\n2242. Egere est offendere, et indigere scelestum esse. Sat. Menip.\n\n2243. Plaut. act. 4.\n\n2244. Nullum tam barbarum, tam vile munus est, quod non lubentissime\nobire velit gens vilissima.\n\n2245. Lausius orat. in Hispaniam.\n\n2246. Laet. descrip. Americiae.\n\n2247. Who daily faint beneath the burdens they are compelled to carry\nfrom place to place: for they carry and draw the loads which oxen and\nasses formerly used, &c.\n\n2248. Plautus.\n\n2249. Leo. Afer. ca. ult. l. 1. edunt non ut bene vivant, sed ut\nfortiter laborent. Heinsius.\n\n2250. Munster de rusticis Germaniae, Cosmog. cap. 27. lib. 3.\n\n2251. Ter. Eunuch.\n\n2252. Pauper paries factus, quem caniculae commingant.\n\n2253. Lib. 1. cap ult.\n\n2254. Deos omnes illis infensos diceres: tam pannosi, famefracti, tot\nassidue malis afficiuntur, tanquam pecora quibus splendor rationis\nemortuus.\n\n2255. Peregrin. Hieros.\n\n2256. Nihil omnino meliorem vitam degunt, quam ferae in silvis, jumenta\nin terris. Leo Afer.\n\n2257. Bartholomeus a Casa.\n\n2258. Ortelius in Helvetia. Qui habitant in Caesia valle ut plurimum\nlatomi, in Oscella valle cultrorum fabri fumarii, in Vigetia sordidum\ngenus hominum, quod repurgandis caminis victum parat.\n\n2259. I write not this any ways to upbraid, or scoff at, or misuse poor\nmen, but rather to condole and pity them by expressing, &c.\n\n2260. Chremilus, act. 4. Plaut.\n\n2261. Paupertas durum onus miseris mortalibus.\n\n2262. Vexat censura columbas.\n\n2263. Deux ace non possunt, et sixeinque solvere nolunt; Omnibus est\nnotum quater tre solvere totum.\n\n2264. Scandia, Africa, Lithuania.\n\n2265. Montaigne, in his Essays, speaks of certain Indians in France,\nthat being asked how they liked the country, wondered how a few rich\nmen could keep so many poor men in subjection, that they did not cut\ntheir throats.\n\n2266. Augustas animas animoso in pectore versans.\n\n2267. A narrow breast conceals a narrow soul.\n\n2268. Donatus vit. ejus.\n\n2269. Publius Scipio, Laelius and Furius, three of the most\ndistinguished noblemen at that day in Rome, were of so little service\nto him, that he could scarcely procure a lodging through their\npatronage.\n\n2270. Prov. xix. 7. Though he be instant, yet they will not.\n\n2271. Petronius.\n\n2272. Non est qui doleat vicem, ut Petrus Christum, jurant se hominem\nnon novisse.\n\n2273. Ovid, in Trist.\n\n2274. Horat.\n\n2275. Ter. Eunuchus, act. 2.\n\n2276. Quid quod materiam praebet causamque jocandi: Si toca sordida\nsit, Juv. Sat. 2.\n\n2277. Hor.\n\n2278. In Phaenis.\n\n2279. Odyss. 17.\n\n2280. Idem.\n\n2281. Mantuan.\n\n2282. Since cruel fortune has made Sinon poor, she has made him vain\nand mendacious.\n\n2283. De Africa Lib. 1. cap. ult.\n\n2284. 4. de legibus. furacissima paupertas, sacrilega, turbis,\nflagitiosa, omnium malorum opifex.\n\n2285. Theognis.\n\n2286. Dipnosophist lib. 12. Millies potius moriturum (si quis sibi\nmente constaret) quam tam vilis et aerumnosi victus communionem habere.\n\n2287. Gasper Vilela Jesuita epist. Japon. lib.\n\n2288. Mat. Riccius expedit. in Sinas lib. 1. c. 3.\n\n2289. Vos Romani procreatos filios feris et canibus exponitis, nunc\nstrangulatis vel in saxum eliditis, &c.\n\n2290. Cosmog. 4. lib. cap. 22. vendunt liberos victu carentes tanquam\npecora interdum et seipsos; ut apud divites saturentur cibis.\n\n2291. Vel honorum desperatione vel malorum perpessione fracti el\nfatigati, plures violentas manus sibi inferunt.\n\n2292. Hor.\n\n2293. Ingenio poteram superas volitare per arces: Ut me pluma levat,\nsic grave mergit onus.\n\n2294. Terent.\n\n2295. Hor. Sat. 3. lib. 1.\n\n2296. They cannot easily rise in the world who are pinched by poverty\nat home.\n\n2297. Paschalius.\n\n2298. Petronius.\n\n2299. Herodotus vita ejus. Scaliger in poet. Potentiorum aedes ostratim\nadiens, aliquid accipiebat, canens carmina sua, concomitante eum\npuerorum choro.\n\n2300. Plautus Ampl.\n\n2301. Ter. Act. 4. Scen. 3. Adelph. Hegio.\n\n2302. Donat. vita ejus.\n\n2303. Reduced to the greatest necessity, he withdrew from the gaze of\nthe public to the most remote village in Greece.\n\n2304. Euripides.\n\n2305. Plutarch, vita ejus.\n\n2306. Vita Ter.\n\n2307. Gomesius lib. 3. c. 21. de sale.\n\n2308. Ter. Eunuch. Act. 2. Scen. 2.\n\n2309. Liv. dec. 9. l. 2.\n\n2310. Comineus.\n\n2311. He that hath 5_l_. per annum coming in more than others, scorns\nhim that has less, and is a better man.\n\n2312. Prov. xxx. 8.\n\n2313. De anima, cap. de maerore.\n\n2314. Lib. 12. epist.\n\n2315. Oh sweet offspring; oh my very blood; oh tender flower, &c.\n\n2316. Vir. 4. Aen.\n\n2317. Patres mortuos coram astantes et filios, &c. Marcellus Donatus.\n\n2318. Epist. lib. 2. Virginium video audio defunctum cogito, alloquor.\n\n2319. Calphurnius Graecus. Without thee, ah! wretched me, the lillies\nlose their whiteness, the roses become pallid, the hyacinth forgets to\nblush neither the myrtle nor the laurel retains its odours.\n\n2320. Chaucer.\n\n2321. Praefat. lib. 6.\n\n2322. Lib. de obitu Satyri fratris.\n\n2323. Ovid. Met.\n\n2324. Plut. vita ejus.\n\n2325. Nobilis matrona melancholica ob mortem mariti.\n\n2326. Ex matris obitu in desperationem incidit.\n\n2327. Mathias a Michou. Boter. Amphitheat.\n\n2328. Lo. Vertoman. M. Polus Venetus lib. 1. cap. 54. perimunt eos quos\nin via obvios habent, dicentes, Ite, et domino nostro regi servile in\nalia vita. Nec tam in homines insaniunt sed in equos, &c.\n\n2329. Vita ejus.\n\n2330. Lib. 4. vitae ejus, auream aetatem condiderat ad humani generis\nsalutem quum nos statim ab optimi principis excessu. vere ferream,\npateremur, famem, pestem, &c.\n\n2331. Lib. 5. de asse.\n\n2332. Maph. They became fallen in feelings, as the great forest laments\nits fallen leaves.\n\n2333. Ortelius Itinerario: ob annum integrum a cantu, tripudiis et\nsaltationibus tota civitas abstinere jubetur.\n\n2334. Virg.\n\n2335. See Barletius de vita et ob. Scanderbeg. lib. 13. hist.\n\n2336. Mat. Paris.\n\n2337. Juvenalis.\n\n2338. Multi qui res amatas perdiderant, ut filios, opes, non sperantes\nrecuperare, propter assiduam talium considerationem melancholici fiunt,\nut ipse vidi.\n\n2339. Stanihurstus Hib. Hist.\n\n2340. Cap. 3. Melancholia semper venit ab jacturam pecuniae, victoriae,\nrepulsam, mortem liberorum, quibus longo post tempore animus torquetur,\net a dispositione sit habitus.\n\n2341. Consil. 26.\n\n2342. Nubrigensis.\n\n2343. Epig. 22.\n\n2344. Lib. 8. Venet. hist.\n\n2345. Templa ornamentis nudata, spoliata, in stabula equorum et\nasinorum versa, &c. Insulae humi conculcatae, peditae, &c.\n\n2346. In oculis maritorum dilectissimae conjuges ab Hispanorum lixis\nconstupratae sunt. Filiae magnatum thoris destinatae, &c.\n\n2347. Ita fastu ante unum mensem turgida civitas, et cacuminibos coelum\npulsare visa, ad inferos usque paucis diebus dejecta.\n\n2348. Sect. 2. Memb. 4. Subs. 3. fear from ominous accidents, destinies\nforetold.\n\n2349. Accersunt sibi malum.\n\n2350. Si non observemus, nihil valent. Polidor.\n\n2351. Consil. 26. l. 2.\n\n2352. Harm watch harm catch.\n\n2353. Geor. Bucha.\n\n2354. Juvenis solicitus de futuris frustra, factus melancholicus.\n\n2355. Pausanius in Achaicis lib. 7. Ubi omnium eventus dignoscuntur.\nSpeculum tenui suspensum funiculo demittunt: et ad Cyaneas petras ad\nLycicae fontes, &c.\n\n2356. Expedit. in Sinas, lib. 1. c. 3.\n\n2357. Timendo praeoccupat, quod vitat, ultro provocatque quod fugit,\ngaudetque moerens et lubens miser fuit. Heinsius Austriac.\n\n2358. Must I be deprived of this life,\u2014of those possessions?\n\n2359. Tom. 4. dial. 8 Cataplo. Auri puri mille talenta, me hodie tibi\ndaturum promitto, &c.\n\n2360. Ibidem. Hei mihi quae relinquenda praedia? quam fertiles agri!\n&c.\n\n2361. Adrian.\n\n2362. Industria superflua circa res inutiles.\n\n2363. Flavae secreta Minervae ut viderat Aglauros. Ov. Met. 2.\n\n2364. Contra Philos. cap. 61.\n\n2365. Mat. Paris.\n\n2366. Seneca.\n\n2367. Jos. Scaliger in Gnomit. To profess a disinclination for that\nknowledge which is beyond our reach, is pedantic ignorance.\n\n2368. A virtuous woman is the crown of her husband. Prov. xii. 4. but\nshe, &c. &c.\n\n2369. Lib. 17. epist. 105.\n\n2370. Titionatur, candelabratur, &c.\n\n2371. Daniel in Rosamund.\n\n2372. Chalinorus lib. 9. de repub. Angl.\n\n2373. Elegans virgo invita cuidam e nostratibus nupsit, &c.\n\n2374. Prov.\n\n2375. De increm. urb. lib. 3. c. 3. tanquam diro mucrone confossi, his\nnulla requies, nulla delectatio, solicitudine, gemitu, furore,\ndesperatione, timore, tanquam ad perpetuam aerumnam infeliciter rapti.\n\n2376. Humfredus Llwyd epist. ad Abrahamum Ortelium. M. Vaughan in his\nGolden Fleece. Litibus et controversiis usque ad omnium bonorum\nconsumptionem contendunt.\n\n2377. Spretaeque injuria formae.\n\n2378. Quaeque repulsa gravis.\n\n2379. Lib. 36. c. 5.\n\n2380. Nihil aeque amarum, quam diu pendere: quidam aequiore animo\nferunt praecidi spem suam quam trahi. Seneca cap. 3. lib. 2. de Den.\nVirg. Plater observat. lib. 1.\n\n2381. Turpe relinqui est, Hor.\n\n2382. Scimus enim generosas naturas, nulla re citius moveri, aut\ngravius affici quam contemptu ac despicientia.\n\n2383. At Atticum epist. lib. 12.\n\n2384. Epist. ad Brutum.\n\n2385. In Phaeniss.\n\n2386. In laudem calvit.\n\n2387. Ovid.\n\n2388. E Cret.\n\n2389. Hor. Car. Lib. 3. Ode. 27.\n\n2390. Hist. lib. 6.\n\n2391. Non mihi si centum linguae sint, oraque centum. Omnia causarum\npercurrere nomina possem.\n\n2392. Celius l. 17. cap. 2.\n\n2393. Ita mente exagitati sunt, ut in triremi se constitutos putarent,\nmarique vadabundo tempestate jactatos, proinde naufragium veriti,\negestis undique rebus vasa omnia in viam e fenestris, seu in mare\npraecipitarunt: postridie, &c.\n\n2394. Aram vobis servatoribus diis erigemus.\n\n2395. Lib. de gemmis.\n\n2396. Quae gestatae infelicem et tristem reddunt, curas augent, corpus\nsiccant, somnum minuunt.\n\n2397. Ad unum die mente alienatus.\n\n2398. Part. 1. Sect. 2. Subsect. 3.\n\n2399. Juven. Sat. 3.\n\n2400. Intus bestiae minutae multae necant. Numquid minutissima sunt\ngrana arenae? sed si arena amplius in navem mittatur, mergit illam;\nquam minutae guttae, pluviae? et tamen implent flumina, domus ejiciunt,\ntimenda ergo ruina multiuidinis, si non magnitudinis.\n\n2401. Mores sequuntur temperaturam corporis.\n\n2402. Scintillae latent in corporibus.\n\n2403. Gal. 5.\n\n2404. Sicut ex animi afflictionibus corpus languescit: sic ex corporis\nvitiis, et morborum plerisque cruciatibus animum videmus hebetari,\nGalenus.\n\n2405. Lib. 1. c. 16.\n\n2406. Corporis itidem morbi animam per consensum, a lege consortii\nafficiunt, et quanquam objecta multos motus turbulentos in homine\nconcitet, praecipua tamen causa in corde et humoribus spiritibusque\nconsistit, &c.\n\n2407. Hor. Vide ante.\n\n2408. Humores pravi mentum obnubilant.\n\n2409. Hic humor vel a partis intemperie generatur vel relinquitur post\ninflammationes, vel crassior in venis conclusus vel torpidus malignam\nqualitatem contrabit.\n\n2410. Saepe constat in febre hominem Melancholicum vel post febrem\nreddi, aut alium morbum. Calida intemperies innata, vel a febre\ncontracta.\n\n2411. Raro quis diuturno morbo laborat, qui non sit melancholicus,\nMercurialis de affect. capitis lib. 1 c. 10 de Melanc.\n\n2412. Ad nonum lib. Rhasis ad Almansor. c. 16. Universaliter a\nquacunque parte potest fieri melancholicus. Vel quia aduritur, vel quia\nnon expellit superfluitatem excrementi.\n\n2413. A Liene, juvidore, utero, et aliis partibus oritur.\n\n2414. Materia Melancholiae aliquando in corde, in stomacho, hepate, ab\nhypocondriis, myruche, splene, cum ibi romanet humor melancholicus.\n\n2415. Ex sanguine adusto, intra vel extra caput.\n\n2416. Qui calidum cor habent, cerebrum humidum, facile melancholici.\n\n2417. Sequitur melancholia malam intemperiem frigidam et siccam ipsius\ncerebri.\n\n2418. Saepe fit ex calidiore cerebro, aut corpore colligente\nmelancholiam. Piso.\n\n2419. Vel per propriam affectionem, vel per consensum, cum vapores\nexhalant in cerebrum. Montalt. cap. 14.\n\n2420. Aut ibi gignitur, melancholicus fumus, aut aliunde vehitur,\nalterando animales facultates.\n\n2421. Ab intemperie cordis, modo calidiore, molo frigidiore.\n\n2422. Epist. 209. Scoltzii.\n\n2423. Officina humorum hepar concurrit, &c.\n\n2424. Ventriculus et venae meseraicae concurrunt, quod hae partes\nobstructae sunt, &c.\n\n2425. Per se sanguinem adurentes.\n\n2426. Lien frigidus et siccus c. 13.\n\n2427. Splen obstructus.\n\n2428. De arte med. lib. 3. cap. 24.\n\n2429. A sanguinis putredine in vasis seminariis et utero, et quandoque\na spermate diu retento, vel sanguine menstruo in melancholiam verso per\nputrefactionem, vel adustionem.\n\n2430. Magirus.\n\n2431. Ergo efficiens causa melancholiae est calida et sicca\nintemperies, non frigida et sicca, quod multi opinati sunt, oritur enim\na calore celebri assante sanguinem, &c. tum quod aromata sanguinem\nincendunt, solitudo, vigiliae, febris praecedens, meditatio, studium,\net haec omnia calefaciunt, ergo ratum sit, &c.\n\n2432. Lib. 1. cap. 13. de Melanch.\n\n2433. Lib. 3. Tract. posthum. de melan.\n\n2434. A fatuitate inseparabilis cerebri frigiditas.\n\n2435. Ab interno calore assatur.\n\n2436. Intemperies innata exurens. flavam bilem ac sanguinem in\nmelancholiam convertens.\n\n2437. Si cerebrum sit calidius, fiet spiritus animales calidior, et\ndilirium maniacum; si frigidior, fie fatuitas.\n\n2438. Melancholia capitis accedit post phrenesim aut longam moram sub\nsole, aut percussionem in capite, cap. 13. lib. 1.\n\n2439. Qui bibunt vina potentia, et saepe sunt sub sole.\n\n2440. Curae validae, largioris vini et aromatum usus.\n\n2441. A cauterio et ulcere exsiccato.\n\n2442. Ab ulcere curato incidit in insaniam, aperto vulnere curatur.\n\n2443. A galea nimis calefacta.\n\n2444. Exuritur sanguis et venae obstruuntur, quibus obstructis\nprohibetur transitus Chili ad jecur, corrumpitur et in rugitus et\nflatus vertitur.\n\n2445. Stomacho laeso robur corporis imminuitur, et reliqua membra\nalimento orbata, &c.\n\n2446. Hildesheim.\n\n2447. Habuit saeva animi symptomata quae impediunt concoctionem, &c.\n\n2448. Usitatissimus morbus cum sit, utile est hujus visceris accidentia\nconsiderare, nec leve periculum hujus causas morbi ignorantibus.\n\n2449. Jecur aptum ad generandum talem humorem, splen natura\nimbecillior. Piso, Altomarus, Guianerius.\n\n2450. Melancholiam, quae fit a redundantia humoris in toto corpore,\nvictus imprimis generat qui eum humorem parit.\n\n2451. Ausonius.\n\n2452. Seneca cont. lib. 10. cont. 5.\n\n2453. Quaedam universalia, particulariae, quaedam manifesta, quaedam in\ncorpore, quaedam in cogitatione et animo, quaedam a stellis, quaedam ab\nhumoribus, quae ut vinum corpus varie disponit, &c. Diversa phantasmata\npro varietate causae externae, internae.\n\n2454. Lib. 1. de risu. fol. 17. Ad ejus esum alii sudant, alii vomunt,\nstent, bibunt, saltant, alii rident, tremunt, dormiunt, &c.\n\n2455. T. Bright. cap. 20.\n\n2456. Nigrescit hic humer aliquando supercalefactus, aliquando\nsuperfrigefactus. Melanel. a Gal.\n\n2457. Interprete F. Calvo.\n\n2458. Oculi his excavantur, venti gignuntur circum praecordia et acidi\nructus, sicci fere ventres, vertigo, tinnitus aurium, somni pusilli,\nsomnia terribilia et interrupta.\n\n2459. Virg. Aen.\n\n2460. Assiduae eaeque acidae ructationes quae cibum virulentum\nculentumque nidorem, et si nil tale ingestum sit, referant ob\ncruditatem. Ventres hisce aridi, somnus plerumque parcus et\ninterruptus, somnia absurdissima, turbulenta, corporis tremor, capitis\ngravedo, strepitus circa aures et visiones ante oculos, ad venerem\nprodigi.\n\n2461. Altomarus, Bruel, Piso, Montaltus.\n\n2462. Frequentes habent oculorum nictationes, aliqui tamen fixis oculis\nplerumque sunt.\n\n2463. Cent. lib. 1. Tract. 9. Signa hujus morbi sunt plurimus saltus,\nsonitus aurium, capitis gravedo, lingua titubat, oculi excavantur, &c.\n\n2464. In Pantheon cap. de Melancholia.\n\n2465. Alvus arida nihil dejiciens cibi capaces, nihilominus tamen\nextenuati sunt.\n\n2466. Nic Piso Inflatio carotidum, &c.\n\n2467. Andreas Dudith Rahamo. cp. lib. 3. Crat epist. multa in pulsibus\nsuperstitio, ausim etiam dicere, tot differentias quae describuntur a\nGaleno, neque intelligi a quoquam nec observari posse.\n\n2468. T. Bright. cap. 20.\n\n2469. Post. 40. aetat. annum, saith Jacchinus in 15. 9. Rhasis Idem.\nMercurialis consil. 86. Trincavelius, Tom. 2. cons. 17.\n\n2470. Gordonius, modo rident, modo flent, silent, &c.\n\n2471. Fernelius consil. 43. et 45. Montanus consil. 230. Galen de locis\naffectis, lib. 3 cap. 6.\n\n2472. Aphorism et lib. de Melan.\n\n2473. Lib. 2. cap. 6. de locis affect. timor et moestitia, si diutius\nperseverent, &c.\n\n2474. Tract. posthumo de Melan. edit. Venetiis 1620. per Bolzettam\nBibliop. Mihi diligentius hanc rem consideranti, patet quosdam esse,\nqui non laborant maerore et timore.\n\n2475. Prob. lib. 3.\n\n2476. Physiog lib. 1. c. 8. Quibus multa frigida bilis atra, stolidi et\ntimidi, at qui calidi, ingeniosi, amasii, divinosi, spiritu instigati,\n&c.\n\n2477. Omnes exercent metus et tristitia, et sine causa.\n\n2478. Omnes timent licet non omnibus idem timendi modus Aetius Tetrab.\nlib. 2. sect. c. 9.\n\n2479. Ingenti pavore trepidant.\n\n2480. Multi mortem timent, et tamen sibi ipsis mortem consciscunt, alii\ncoeli ruinam timent.\n\n2481. Affligit eos plena scrupulis conscientia, divinae misericordiae\ndiffidentes, Orco se destinant foeda lamentatione deplorantes.\n\n2482. Non ausus egredi domo ne deficeret.\n\n2483. Multi daemones timent, latrones, insidias, Avicenna.\n\n2484. Alii comburi, alii de Rege, Rhasis.\n\n2485. Ne terra absorbeantur. Forestus.\n\n2486. Ne terra dehiscat. Gordon.\n\n2487. Alii timore mortis timentur et mala gratia principum putant se\naliquid commisisse et ad supplicium requiri.\n\n2488. Alius domesticos timet, alius omnes. Aetius.\n\n2489. Alii timent insidias. Aurel. lib. 1. de morb. Chron. cap. 6.\n\n2490. Ille charissimos, hic omnes homines citra discrimen timet.\n\n2491. Virgil.\n\n2492. Hic in lucem prodire timet, tenebrasque quaerit, contra, ille\ncaliginosa fugit.\n\n2493. Quidam larvas, et malos spiritus ab inimicis veneficius et\nincantationibus sibi putant objectari, Hippocrates, potionem se\nveneficam sumpsisse putat, et de hac ructare sibi crebro videtur. Idem\nMontaltus cap. 21. Aetius lib. 2. et alii. Trallianus l. 1. cap. 16.\n\n2494. Observat. l. 1. Quando iis nil nocet, nisi quod mulieribus\nmelancholicis.\n\n2495. tamen metusque causae nescius, causa est metus. Heinsius\nAustriaco.\n\n2496. Cap. 15. in 9. Rhasis, in multis vidi, praeter rationem semper\naliquid timent, in caeteris tamen optime se gerunt, neque aliquid\npraeter dignitatem committunt.\n\n2497. Altomarus cap. 7. Areteus, triste, sunt.\n\n2498. Mant. Egl. 1.\n\n2499. Ovid. Met. 4.\n\n2500. Inquies animus.\n\n2501. Hor. l. 3. Od. 1. Dark care rides behind him.\n\n2502. Virg.\n\n2503. Mened. Heautont. Act. 1. sc. 1.\n\n2504. Altomarus.\n\n2505. Seneca.\n\n2506. Cap. 31. Quo stomachi dolore correptum se, etiam de consciscenda\nmorte cogitasse dixit.\n\n2507. Luget et semper tristatur, solitudinem amat, mortem sibi\nprecatur, vitam propriam odio habet.\n\n2508. Facile in iram incidunt. Aret.\n\n2509. Ira sine causa, velocitas irae. Savanarola. pract. major.\nvelocitas irae signum. Avicenna l. 3. Fen. 1. Tract. 4. cap. 18. Angor\nsine causa.\n\n2510. Suspicio, diffidentia, symptomata, Crato Ep. Julio Alexandrino\ncons. 185 Scoltzii.\n\n2511. Hor. At Rome, wishing for the fields, in the country, extolling\nthe city to the skies.\n\n2512. Pers. Sat. 3. And like the children of nobility, require to eat\npap, and, angry at the nurse, refuse her to sing lullaby.\n\n2513. In his Dutch work picture.\n\n2514. Howard cap. 7. differ.\n\n2515. Tract. de mel. cap. 2. Noctu ambulant per sylvas, et loca\npericulosa, neminem timent.\n\n2516. Facile amant. Altom.\n\n2517. Bodine.\n\n2518. Io. Major vitis patrum fol. 202. Paulus Abbas Eremita tanta\nsolitudine, perseverat, ut nec vestem, nec vultum mulieris ferre\npossit, &c.\n\n2519. Consult, lib. 1. 17. Cons.\n\n2520. Generally as they are pleased or displeased, so are their\ncontinual cogitations pleasing or displeasing.\n\n2521. Omnes excercent, vanae intensaeque animi cogitationes, (N. Piso\nBruel) et assiduae.\n\n2522. Curiosi de rebus minimis. Areteus.\n\n2523. Lib. 2. de Intell.\n\n2524. Hoc melancholicis omnibus proprium, ut quas semel imaginationes\nvalde reciperint, non facile rejiciant, sed hae etiam vel invitis\nsemper occurrant.\n\n2525. Tullius de sen.\n\n2526. Consil. med. pro Hypochondriaco.\n\n2527. Consil. 43.\n\n2528. Cap. 5.\n\n2529. Lib. 2. de Intell.\n\n2530. Consult. 15. et 16. lib. 1.\n\n2531. Virg. Aen. 6.\n\n2532. Iliad. 3.\n\n2533. Si malum exasperantur, homines odio habent et solitaria petunt.\n\n2534. Democritus solet noctes et dies apud se degere, plerumque autem\nin speluncis, sub amaenis arborum umbris vel in tenebris, et mollibus\nherbis, vel ad aquarum crebra et quieta fluenta, &c.\n\n2535. Gaudet tenebris, aliturque dolor. Ps. lxii. Vigilavi et factus\nsum velut nycticorax in domicilio, passer solitarius in templo.\n\n2536. Et quae vix audet fabula, monstra parit.\n\n2537. In cap. 18. l. 10. de civ. dei, Lunam ab Asino epotam videus.\n\n2538. Vel. l. 4. c. 5.\n\n2539. Sect. 2. Memb. 1. Subs. 4.\n\n2540. De reb. coelest. lib. 10. c. 13.\n\n2541. l. de Indagine Goclenius.\n\n2542. Hor. de art. poet.\n\n2543. Tract. 7. de Melan.\n\n2544. Humidum, calidum, frigidum, siccum.\n\n2545. Com. in 1 c. Johannis de Sacrobosco.\n\n2546. Si residet melancholia naturalis, tales plumbei coloris aut\nnigri, stupidi, solitarii.\n\n2547. Non una melancholiae causa est, nec unus humor vitii parens, sed\nplures, et alius aliter mutatus, unde non omnes eadem sentiunt\nsymptomata.\n\n2548. Humor frigidus delirii causa, humor calidus furoris.\n\n2549. Multum refert qua quisque melancholia teneatur, hunc fervens et\naccensa agitat, illum tristis et frigens occupat: hi timidi, illi\ninverecundi, intrepidi, &c.\n\n2550. Cap. 7. et 8. Tract. de Mel.\n\n2551. Signa melancholiae ex intemperie et agitatione spirituum sine\nmateria.\n\n2552. T. Bright cap. 16. Treat. Mel.\n\n2553. Cap. 16. in 9. Rhasis.\n\n2554. Bright, c. 16.\n\n2555. Pract. major. Somnians, piger, frigidus.\n\n2556. De anima cap. de humor. si a Phlegmate semper in aquis fere sunt,\net circa fluvios plorant multum.\n\n2557. Pigra nascitur ex colore pallido et albo, Her. de Saxon.\n\n2558. Savanarola.\n\n2559. Muros cadere in se, aut submergi timent, cum torpore et segnitie,\net fluvios amant tales, Alexand. c. 16. lib. 7.\n\n2560. Semper fere dormit somnolenta c. 16. l. 7.\n\n2561. Laurentius.\n\n2562. Ca. 6. de mel. Si a sanguine, venit rubedo oculorum et faciei,\nplurimus risus.\n\n2563. Venae oculorum sunt rubrae, vide an praecesserit vini et aromatum\nusus, et frequens balneum, Trallian. lib. 1. 16. an praecesserit mora\nsub sole.\n\n2564. Ridet patiens si a sanguine, putat se videre choreas, musicam\naudire, ludos, &c.\n\n2565. Cap. 2. Tract. de Melan.\n\n2566. Hor. ep. lib. 2. quidam haud ignobilis Argis, &c.\n\n2567. Lib. de reb. mir.\n\n2568. Cum inter concionandum mulier dormiens e subsellio caderet, et\nomnes reliqui qui id viderent, riderent, tribus post diebus, &c.\n\n2569. Juvenis et non vulgaris eruditionis.\n\n2570. Si a cholera, furibundi, interficiunt, se et alios, putant se\nvidere pugnas.\n\n2571. Urina subtilis et ignea, parum dormiunt.\n\n2572. Tract. 15. c. 4.\n\n2573. Ad haec perpetranda furore rapti ducuntur, cruciatus quosvis\ntolerant, et mortem, et furore exacerbato audent et ad supplicia plus\nirritantur, mirum est quantam habeant in tormentis patientiam.\n\n2574. Tales plus caeteris timent, et continue tristantur, valde\nsuspiciosi, solitudinem diligunt, corruptissimas habent imaginationes,\n&c.\n\n2575. Si a melancholia adusta, tristes, de sepulchris somniant, timent\nne fascinentur, putant se mortuos, aspici nolunt.\n\n2576. Videntur sibi videre monachos nigros et daemonos, et suspensos et\nmortuos.\n\n2577. Quavis nocte se cum daemone coire putavit.\n\n2578. Semper fere vidisse militem nigrum praesentem.\n\n2579. Anthony de Verdeur.\n\n2580. Quidam mugitus boum aemulantur, et pecora se putant, ut Praeti\nfiliae.\n\n2581. Baro quidam mugitus boum et rugitus asinorum, et aliorum\nanimalium voces effingit.\n\n2582. Omnia magna putabat, uxorem magnam, grandes equos, abhorruit\nomnia parva, magna pocula, et calceamenta pedibus majora.\n\n2583. Lib. 1. cap. 16. putavit se uno digito posse totum mundum\nconterere.\n\n2584. Sustinet humeris coelum cum Atlante. Alii coeli ruinam timent.\n\n2585. Cap. 1. Tract. 15. alius se gallum putat, alius lusciniam.\n\n2586. Trallianus.\n\n2587. Cap. 7. de mel.\n\n2588. Anthony de Verdeur.\n\n2589. Cap. 7. de mel.\n\n2590. Laurentius cap. 6.\n\n2591. Lib. 3. cap. 14. qui se regem putavit regno expulsum.\n\n2592. Dipnosophist. lib. Thrasilaus putavit omnes naves in Pireum\nportum appellantes suas esse.\n\n2593. De hist. Med. mirab. lib. 2. cap. 1.\n\n2594. Genibus flexis loqui cum illo voluit, et adstare jam tum putavit,\n&c.\n\n2595. Gordonius, quod sit propheta, et inflatus a spiritu sancto.\n\n2596. Qui forensibus causis insudat, nil nisi arresta cogitat, et\nsupplices libellos, alius non nisi versus facit. P. Forestus.\n\n2597. Gordonius.\n\n2598. Verbo non exprimunt, nec opere, sed alta mente recondunt, et sunt\nviri prudentissimi, quos ego saepe novi, cum multi sint sine timore, ut\nqui se reges et mortuis putant, plura signa quidam habent, pauciora,\nmajora, minora.\n\n2599. Trallianus, lib. 1. 16. alii intervalla quaedam habent, ut etiam\nconsueta administrent, alii in continuo delirio sunt, &c.\n\n2600. Prac. mag. Vera tantum et autumno.\n\n2601. Lib. de humeribus.\n\n2602. Guianerius.\n\n2603. De mentis alienat. cap. 3.\n\n2604. Levinus Lemnius, Jason Pratensis, blanda ab initio.\n\n2605. A most agreeable mental delusion.\n\n2606. Hor.\n\n2607. Facilis descensus averni.\n\n2608. Virg.\n\n2609. Corpus cadaverosum. Psa. lxvii. cariosa est facies mea prae\naegritudine animae.\n\n2610. Lib. 9. ad Ahnansorem.\n\n2611. Practica majore.\n\n2612. Quum ore loquitur quae corde concepit, quum subito de una re ad\naliud transit, neque rationem de aliquo reddit, tunc est in medio, at\nquum incipit operari quae loquitur, in summo gradu est.\n\n2613. Cap. 19. Partic. 2. Loquitur secum et ad alios, ac si vere\npraesentes. Aug. cap. 11. li. de cura pro mortuis gerenda. Rhasis.\n\n2614. Quum res ad hoc devenit, ut ea quae cogitare caeperit, ore\npromat, atque acta permisceat, tum perfecta melancholia est.\n\n2615. Melancholicus se videre et audire putat daemones. Lavater de\nspectris, part. 3. cap. 2.\n\n2616. Wierus, lib. 3. cap. 31.\n\n2617. Michael a musian.\n\n2618. Malleo malef.\n\n2619. Lib. de atra bile.\n\n2620. Part. 1. Subs. 2, Memb. 2.\n\n2621. De delirio, melancholia et mania.\n\n2622. Nicholas Piso. Si signa circa ventriculum non apparent nec\nsanguis male affectus, et adsunt timor et maestitia, cerebrum ipsum\nexistimandum est, &c.\n\n2623. Tract. de mel. cap. 13, &c. Ex intemperie spirituum, et cerebri\nmotu, tenebrositate.\n\n2624. Facie sunt rubente et livescente, quibus etiam aliquando adsunt\npustulae.\n\n2625. Jo. Pantheon. cap. de Mel. Si cerebrum primario afficiatur adsunt\ncapitis gravitas, fixi oculi, &c.\n\n2626. Laurent. cap. 5. si a cerebro ex siccitate, tum capitis erit\nlevitas, sitis, vigilia, paucitas superfluitatum in oculis et naribus.\n\n2627. Si nulla digna laesio, ventriculo, quoniam in hac melancholia\ncapitis, exigua nonnunquam ventriculi pathemata coeunt, duo enim haec\nmembra sibi invicem affectionem transmittunt.\n\n2628. Postrema magis flatuosa.\n\n2629. Si minus molestiae circa ventriculum aut ventrem, in iis cerebrum\nprimario afficitur, et curare oportet hunc affectum, per cibos flatus\nexortes, et bonae concoctionis, &c. raro cerebrum afficitur sine\nventriculo.\n\n2630. Sanguinem adurit caput calidius, et inde fumi melancholici\nadusti, animum exagitant.\n\n2631. Lib. de loc. affect. cap. 6.\n\n2632. Cap. 6.\n\n2633. Hildesheim spicel. 1. de mel. In Hypochondriaca melancholia adeo\nambigua sunt symptomata, ut etiam exercitatissimi medici de loco\naffecto statuere non possint.\n\n2634. Medici de loco affecto nequeunt statuere.\n\n2635. Tract. posthumo de mel. Patavii edit. 1620. per Bozettum Bibliop.\ncap. 2.\n\n2636. Acidi ructus, cruditates, aestus in praecordiis, flatus, interdum\nventriculi dolores vehementes, sumptoque cibo concoctu difficili,\nsputum humidum idque multum sequetur, &c. Hip. lib. de mel. Galenus,\nMelanelius e Ruffo et Aetio, Altomarus, Piso, Montaltus, Bruel, Wecker,\n&c.\n\n2637. Circa praecordia de assidua in flatione queruntur, et cum sudore\ntotius corporis importuno, frigidos articulos saepe patiuntur,\nindigestione laborant, ructus suos insuaves perhorrescunt, viscerum\ndolores habent.\n\n2638. Montaltus, c. 13. Wecker, Fuchsius c. 13. Altomarus c. 7.\nLaurentius c. 73. Bruel, Gordon.\n\n2639. Pract. major: dolor in eo et ventositas, nausea.\n\n2640. Ut atra densaque nubes soli effusa, radios et lumen ejus\nintercipit et offuscat; sic, etc.\n\n2641. Ut fumus e camino.\n\n2642. Hypochondriaci maxime affectant coire, et multiplicatur coitus in\nipsis, eo quod ventositates multiplicantur in hypochondriis, et coitus\nsaepe allevat has ventositates.\n\n2643. Cont. lib. 1. tract. 9.\n\n2644. Wecker, Melancholicus succus toto corpore redundans.\n\n2645. Splen natura imbecilior. Montaltus cap. 22.\n\n2646. Lib. 1. cap. 16. Interrogare convenit, an aliqua evacuationis\nretentio obvenerit, viri in haemmorrhoid, mulierum menstruis, et vide\nfaciem similiter an sit rubicunda.\n\n2647. Naturales nigri acquisiti a toto corpore, saepe rubicundi.\n\n2648. Montaltus cap. 22. Piso. Ex colore sanguinis si minuas venam, si\nfluat niger, &c.\n\n2649. Apul. lib. 1. semper obviae species mortuorum quicquid umbrarum\nest uspiam, quicquid lemurum et larvarum oculis suis aggerunt, sibi\nfingunt omnia noctium occursacula, omnia busforum formidamina, omnia\nsepulchrorum terriculamenta.\n\n2650. Differt enim ab ea quae viris et reliquis feminis communiter\ncontingit, propriam habens causam.\n\n2651. Ex menstrui sanguinis tetra ad cor et cerebrum exhalatione,\nvitiatum semen mentem perturbat, &c. non per essentiam, sed per\nconsensum. Animus moerens et anxius inde malum trahit, et spiritus\ncerebrum obfuscantur, quae cuncta augentur, &c.\n\n2652. Cum tacito delirio ac dolore alicujus partis internae, dorsi,\nhypochondrii, cordis regionem et universam mammam interdum occupantis,\n&c. Cutis aliquando squalida, aspera, rugosa, praecipue cubitis,\ngenibus, et digitorum articulis, praecordia ingenti saepe torrore\naestuant et pulsant, cumque vapor excitatus sursum evolat, cor palpitat\naut premitur, animus deficit, &c.\n\n2653. Animi dejectio, perversa rerum existimatio, praeposterum\njudicium. Fastidiosae, languentes, taediosae, consilii inopes,\nlachrymosae, timentes, moestae, cum summa rerum meliorum desperatione,\nnulla re delectantur, solitudinem amant, &c.\n\n2654. Nolunt aperire molestiam quam patiuntur, sed conqueruntur tamen\nde capite, corde, mammis, &c. In puteos fere maniaci prosilire, ac\nstrangulari cupiunt, nulla orationis suavitate ad spem salutis\nrecuperandam erigi, &c. Familiares non curant, non loquuntur, non\nrespondent, &c. et haec graviora, si, &c.\n\n2655. Clisteres et Helleborismum Mathioli summe laudat.\n\n2656. Examen conc. Trident. de coelibatu sacerd.\n\n2657. Cap. de Satyr. et Priapis.\n\n2658. Part. 3. sect. 2. Memb. 5. Sub. 5.\n\n2659. Lest you may imagine that I patronise that widow or this virgin,\nI shall not add another word.\n\n2660. Vapores crassi et nigri, a ventriculo in cerebrum exhalant. Fel.\nPlaterus.\n\n2661. Calidi hilares, frigidi indispositi ad laetitiam, et ideo\nsolitarii, taciturni, non ob tenebras internas, ut medici volunt, sed\nob frigus: multi melancholici nocte ambulant intrepidi.\n\n2662. Vapores melancholici, spiritibus misti, tenebrarum causse sunt,\ncap. 1.\n\n2663. Intemperies facit succum nigrum, nigrities, obscurat spiritum,\nobscuratio spiritus facit metum et tristiam.\n\n2664. Ut nubecula Solern offuscat. Constantinus lib. de melanch.\n\n2665. Altomarus c. 7. Causam timoris circumfert aler humor passionis\nmateria, et atri spiritus perpetuam animae domicilio offundunt noctem.\n\n2666. Pone exemplum, quod quis potest ambulare super trahem quae est in\nvia: sed si sit super aquam profundam, loco pontis, non ambulabit super\neam, eo quod imaginetur in animo et timet vehementer, forma cadendi\nimpressa, cui obediunt membra omnia, et facultates reliquae.\n\n2667. Lib. 2. de intellectione. Susoiciosi ob timorem et obliquum\ndiscursum, et semper inde putant sibi fieri insidias. Lauren. 5.\n\n2668. Tract. de mel. cap. 7. Ex dilatione, contractione, confusione,\ntenebrositate spirituum, calida, frigida intemperie, &c.\n\n2669. Illud inquisitione dignum, cur tam falsa recipiant, habere se\ncornua, esse mortuos, nasutos, esse aves, &c.\n\n2670. 1. Dispositio corporis. 2. Occasio Imaginationis.\n\n2671. In pro. li. de coelo. Vehemens et assidua cogitatio rei erga quam\nafficitur, spiritus in cerebrum evocat.\n\n2672. Melancholici ingeniosi omnes, summi viri in artibus et\ndisciplinis, sive circum imperatoriam aut reip. disciplinam omnes fere\nmelancholici, Aristoteles.\n\n2673. Adeo miscentur, ut sit duplum sanguinis ad reliqua duo.\n\n2674. Lib. 2. de intellectione. Pingui sunt Minerva phlegmatici:\nsanguinei amabiles, grati, hilares, at non ingeniosi; cholerici celerna\nmotu, et ob id contemplationis impatientes: Melancholici solum\nexcellentes, &c.\n\n2675. Trepidantium vox tremula, quia cor quatitur.\n\n2676. Ob ariditatem quae reddit nervos linguae torpidos.\n\n2677. Incontinentia linguae ex copia flatuum, et velocitate\nimaginationis.\n\n2678. Calvities ob ficcitatis excessum.\n\n2679. Aetius.\n\n2680. Lauren. c. 13.\n\n2681. Tetrab. 2. ser. 2. cap. 10.\n\n2682. Ant. Lodovicus prob. lib. 1. sect. 5. de atrabilariis.\n\n2683. Subrusticus pudor vitiosus pudor.\n\n2684. Ob ignominiam aut turpedinem facti, &c.\n\n2685. De symp. et Antip. cap. 12. laborat facies ob praesentiam ejus\nqui defectum nostrum videt, et natura quasi opem latura calorem illuc\nmittit, calor sanguinem trahit, undo rubor, audaces non rubent, &c.\n\n2686. Ob gaudium et voluptatem foras exit sanguis, aut ob melioris\nreverentiam, aut ob subitum occursum, aut si quid incautius exciderit.\n\n2687. Com. in Arist. de anima. Coeci ut plurimum impudentes, nox facit\nimpudentes.\n\n2688. Alexander Aphrodisiensis makes all bashfulness a virtue, eamque\nse refert in seipso experiri solitum, etsi esset admodum sanex.\n\n2689. Saepe post cibum apti ad ruborem, ex potu vini ex timore saepe,\net ab hepate calido, cerebro calido, &c.\n\n2690. Com. in Arist. de anima, tam a vi et inexperientia quam a vitio.\n\n2691. De oratore, quid ipse risus, quo pacto concitatur, ubi sit, &c.\n\n2692. Diaphragma titillant, quia transversum et nervosum, quia\ntitillatione moto sensu atque arteriis distentis, spiritus inde latera,\nvenas, os, oculos occupant.\n\n2693. Ex calefactione humidi cerebri: nam ex sicco lachrymae non\nfluunt.\n\n2694. Res mirandas imaginantur: et putant se videre quae nec vident,\nnec audiunt.\n\n2695. Laet. lib. 13. cap. 2. descript. Indiae Occident.\n\n2696. Lib. 1. ca. 17. cap. de mel.\n\n2697. Insani, et qui morti vicini sunt, res quas extra se videre\nputant, intra oculos habent.\n\n2698. Cap. 10. de Spirit apparitione.\n\n2699. De occult. Nat. mirac.\n\n2700. O mother! I beseech you not to persecute me with those\nhorrible-looking furies. See! see! they attack, they assault me!\n\n2701. Peace! peace! unhappy being, for you do not see what you think\nyou see.\n\n2702. Seneca. Quod metuunt nimis, nunquam amoveri posse, nec tolli\nputant.\n\n2703. Sanguis upupoe cum melle compositus et centaurea, &c. Albertus.\n\n2704. Lib. 1. occult. philos. Imperiti homines daemonum et umbrarum\nimagines videre se putant, quum nihil sint aliud, quam simulachra\nanimae expertia.\n\n2705. Pythonissae vocum varietatem in ventre et gutture fingentes\nformant voces humanas a longe vel prope, prout volunt, ac si spiritus\ncum homine loqueretur, et sonos brutorum fingunt, &c.\n\n2706. Gloucester cathedral.\n\n2707. Tam clare et articulate audies repetitum, ut perfectior sit Echo\nquam ipse dixeris.\n\n2708. Blowing of bellows, and knocking of hammers, if they apply their\near to the cliff.\n\n2709. Memb. 1. Sub. 3. of this partition, cap. 16, in 9. Rhasis.\n\n2710. Signa daemonis nulla sunt nisi quod loquantur ea quae ante\nnesciebant, ut Teutonicum aut aliud Idioma, &c.\n\n2711. Cap 12. tract. de mel.\n\n2712. Tract. 15. c. 4.\n\n2713. Cap 9.\n\n2714. Mira vis concitat humores, ardorque vehemens mentem exagitat,\nquum, &c.\n\n2715. Praefat. Iamblici mysteriis.\n\n2716. Si melancholicis haemorroides supervenerint varices, vel ut\nquibusdam placet, aqua inter cutem, solvilur malum.\n\n2717. Cap. 10. de quartana.\n\n2718. Cum sanguis exit per superficiem et residet melancholia per\nscabiem, morpheam nigram, vel expurgatur per inferiores partes, vel\nurinam, &c., non erit, &c. spen magnificatur et varices apparent.\n\n2719. Quia jam conversa in naturam.\n\n2720. In quocunque sit a quacunque causa Hypocon. praesertim, semper\nest longa, morosa, nec facile curari potest.\n\n2721. Regina morborum et inexorabilis.\n\n2722. Omne delirium quod oritur a paucitate cerebri incurabile,\nHildesheim, spicel. 2. de mania.\n\n2723. Si sola imaginatio laedatur, et non ratio.\n\n2724. Mala a sanguine fervente, deterior a bile assata, pessima ab atra\nbile putrefacta.\n\n2725. Difficilior cura ejus quae fit vitio corporis totius et cerebri.\n\n2726. Difficilis curatu in viris, multo difficilio in faeminis.\n\n2727. Ad interitum plerumque homines comitatur, licet medici levent\nplerumque, tamen non tollunt unquam, sed recidet acerbior quam antea\nminima occasione, aut errore.\n\n2728. Periculum est ne degenereret in Epilepsiam, Apoplexiam,\nConvulsionem, caecitatem.\n\n2729. Montal. c. 25. Laurentius. Nic. Piso.\n\n2730. Her. de Soxonia, Aristotle, Capivaccius.\n\n2731. Favent. Humor frigidus sola delirii causa, furoris vero humor\ncalidus.\n\n2732. Heurnius calls madness sobolem malancholiae.\n\n2733. Alesander l. 1. c. 18.\n\n2734. Lib. 1. part. 2. c. 11.\n\n2735. Montalt. c. 15. Raro mors aut nunquam, nisi sibi ipsis inferant.\n\n2736. Lib. de Insan. Fabio Calico Interprete.\n\n2737. Nonulli violentas manus sibi inferunt.\n\n2738. Lucret. l. 3.\n\n2739. Lib. 2. de intell. saepe mortem sibi consciscunt ob timorem et\ntristitiam taedeio vitae affecti ob furorem et desperationem. Est enim\ninfera, &c. Ergo sic perpetuo afflictati vitam oderunt, se\npraecipitant, his malis carituri aut interficiunt se, aut tale quid\ncommittunt.\n\n2740. Psal. cvii. 10.\n\n2741. Job xxxiii.\n\n2742. Job. vi. 8.\n\n2743. Vi doloris et tristitiae ad insaniam pene redactus.\n\n2744. Seneca.\n\n2745. In salutis suae desperatione proponunt sibi mortis desiderium,\nOct. Horat l. 2. c. 5.\n\n2746. Lib. de insania. Sic sic juvat ire per umbras.\n\n2747. Cap. 3. de mentis alienat. maesti degunt, dum tandem mortem quam\ntiment, suspendio aut submersione, aut aliqua alia vi, ut multa tristia\nexempla vidimus.\n\n2748. Arculanus in 9. Rhasis, c. 16. cavendum ne ex alto se\npraecipitent aut alias laedant.\n\n2749. O omnium opinionibus incogitabile malum. Lucian. Mortesque mille,\nmille dum vivit neces gerit, peritque Hensius Austriaco.\n\n2750. Regina morborum cui famulantur omnes et obediunt. Cardan.\n\n2751. Eheu quis intus Scorpio, &c. Seneca Act. 4. Herc. O Et.\n\n2752. Silius Italicus.\n\n2753. Lib. 29.\n\n2754. Hic omnis imbonitas et insuavitas consistit, ut Tertulliani\nverbis utar, orat. ad. martyr.\n\n2755. Plautus.\n\n2756. Vit. Herculis.\n\n2757. Persius.\n\n2758. Quid est miserius in vita, quam velle mori? Seneca.\n\n2759. Tom. 2. Libello, an graviores passiones, &c.\n\n2760. Ter.\n\n2761. Patet exitus; si pugnare non vultis, licet fugere; quis vos tenet\ninvitos? De provid. cap. 8.\n\n2762. Agamus Deo gratias, quod nemo invitus in vita teneri potest.\n\n2763. Epist. 26. Seneca et de sacra. 2. cap. 15. et Epist. 70. et 12.\n\n2764. Lib. 2. cap. 83. Terra mater nostri miserta.\n\n2765. Epist. 24. 71. 22.\n\n2766. Mac. 14. 42.\n\n2767. Vindicatio Apoc. lib.\n\n2768. Finding that he would be destined to endure excruciating pain of\nthe feet, and additional tortures, he abstained from food altogether.\n\n2769. As amongst Turks and others.\n\n2770. Bohemus de moribus gent.\n\n2771. Aelian. lib. 4. cap. 1. omnes 70. annum egressos interficiunt.\n\n2772. Lib. 2. Praesertim quum tormentum ei vita sit, bona spe fretus,\nacerba vita velut a carcere se eximat, vel ab aliis eximi sua voluntate\npatiatur.\n\n2773. Nam quis amphoram exsiccans foecem exorberet (Seneca epist. 58.)\nquis in poenas et risum viveret? stulti est manere in vita cum sit\nmiser.\n\n2774. Expedit. ad Sinas l. 1. c. 9. Vel bonorum desperatione, vel\nmalorum perpessione fracti et fagitati, vel manus violentas sibi\ninferunt vel ut inimicis suis aegre faciant, &c.\n\n2775. No one ever died in this way, who would not have died some time\nor other; but what does it signify how life itself may be ended, since\nhe who comes to the end is not obliged to die a second time?\n\n2776. So did Anthony, Galba, Vitellius, Otho, Aristotle himself, &c.\nAjax in despair; Cleopatra to save her honour.\n\n2777. Incertius deligitur diu vivere quam in timore tot morborum semel\nmoriendo, nullum deinceps formidare.\n\n2778. And now when Ambrociotes was bidding farewell to the light of\nday, and about to cast himself into the Stygian pool, although he had\nnot been guilty of any crime that merited death: but, perhaps, he had\nread that divine work of Plato upon Death.\n\n2779. Curtius l. 16.\n\n2780. Laqueus praecisus, cont. 1. l. 5. quidam naufragio facto, amissis\ntribus liberis, et uxore, suspendit se; praecidit illi quidam ex\npraetereuntibus laqueum: A liberato reus fit maleficii. Seneca.\n\n2781. See Lipsius Manuduc. ad Stoicam philosophiam lib. 3. dissert. 22.\nD. Kings 14. Lect. on Jonas. D. Abbot's 6 Lect. on the same prophet.\n\n2782. Plautus.\n\n2783. Martial.\n\n2784. As to be buried out of Christian burial with a stake. Idem. Plato\n9. de legibus, vult separatim sepeliri, qui sibi ipsis mortem\nconsciscunt, &c. lose their goods, &c.\n\n2785. Navis destitutae nauclero, in terribilem aliquem scopulum\nimpingit.\n\n2786. Observat.\n\n2787. Seneca tract. 1. 1. 8. c. 4. Lex Homicida in se insepultus\nabjiciatur contradicitur; Eo quod afferre sibi manus coactus sit\nassiduis malis: summam infelicitatem suam in hoc removit, quod\nexistimabat licere misero mori.\n\n2788. Buchanan, Eleg. lib.\n\n2789. Consil. 234. pro Abbate Italo.\n\n2790. Consil. 23. aut curabitur, aut certe minus afficietur, si volet.\n\n2791. Vide Renatum Morey Animad. in scholam Salernit, c. 38. si ad 40.\nannos possent producere vitam, cur non ad centum? si ad centum, cur non\nad mille?\n\n2792. Hist. Chinensum.\n\n2793. Alii dubitant an daemon possit morbus curare quos non fecit, alii\nnegant, sed quotidiana experientia confirmat, magos magno multorum\nstupore morbos curare, singulas corporis parte citra impedimentum\npermeare, et mediis nobis ignotis curare.\n\n2794. Agentia cum patientibus conjugant.\n\n2795. Cap. 11. de Servat.\n\n2796. Haec alii rident, sed vereor ne dum nolumus esse creduli, vitium\nnon efugiamus incredulitatis.\n\n2797. Refert Solomonem mentis morbos curasse, et daemones abegisse\nipsos carminibus, quod et coram Vespasiano fecit Eleazar.\n\n2798. Spirituales morbi spiritualiter curari debent.\n\n2799. Sigillum ex auro peculiari ad Melancholiam, &c.\n\n2800. Lib. 1. de occult. Philos. nihil refert an Deus an diabolus,\nangeli an immundi spiritus aegro opem ferant, morbus curetur.\n\n2801. Magus minister et Vicarius Dei.\n\n2802. Utere forti imaginatione et experieris effectum, dicant in\nadversum quicquid volunt Theologi.\n\n2803. Idem Plinius contendit quosdam esse morbos qui incantationibus\nsolum curentur.\n\n2804. Qui talibus credunt, aut ad eorum domos euntes, aut suis domibus\nintroducunt, aut interrogant, sciant se fidem Christianam et baptismum\npraevaricasse, et Apostatas esse. Austin de superstit. observ. hoc\npacto a Deo deficitur ad diabolum, P. Mart.\n\n2805. Mori praestat quam superstitiose sanari, Disquis. mag. l. 2. c.\n2. sect. 1. quaest. 1. Tom. 3.\n\n2806. P. Lumbard.\n\n2807. Suffitus, gladiorum ictus, &c.\n\n2808. The Lord hath created medicines of the earth, and he that is wise\nwill not abhor them, Ecclus. xxxviii. 4.\n\n2809. My son, fail not in thy sickness, but pray unto the Lord, and he\nwill make thee whole, Ecclus. xxxviii. 9.\n\n2810. Huc omne principium, huc refer exitum. Hor. 3. carm. Od. 6.\n\n2811. Music and fine fare can do no good.\n\n2812. Hor. l. 1. ep. 2.\n\n2813. Sint Craesi et Crassi licet, non hos Pactolus aureas undas agens\neripiet unquam e miseriis.\n\n2814. Scientia de Deo debet in medico infixa esse, Mesue Arabs. Sanat\nomnes languores Deus. For you shall pray to your Lord, that he would\nprosper that which is given for ease, and then use physic for the\nprolonging of life, Ecclus. xxxviii. 4.\n\n2815. 27 Omnes optant quandam in medicina felicitatem, sed hanc non est\nquod expectent, nisi deum vera fide invocent, atque regros similiter ad\nardentem vocationem excitent.\n\n2816. 28 Lemnius e Gregor. exhor. ad vitam opt. instit. cap. 48.\nQuicquid meditaris aggredi aut perficere. Deum in consilium adhibeto.\n\n2817. Commentar. lib. 7. ob infelicem pugnam contristatus, in\naegritudinem incidit, ita ut a medicis curari non posset.\n\n2818. In his animi malis princeps imprimis ad Deum precetur, et\npeccatis veniam exoret, inde ad medicinam, &c.\n\n2819. Greg. Tholoss. To. 2. l. 28. c. 7. Syntax. In vestibule templi\nSolomon, liber remediorum cujusque morbi fuit, quem revulsit Ezechias,\nquod populus neglecto Deo nec invocato, sanitatem inde peteret.\n\n2820. Livius l. 23. Strepunt aures clamoribus plorantium sociorum,\nsaepius nos quam deorum invocantium opem.\n\n2821. Rulandus adjungit optimam orationem ad finem Empyricorum.\nMercurialis consil. 25. ita concludit. Montanus passim, &c. et plures\nalii, &c.\n\n2822. Lipsius.\n\n2823. Cap. 26.\n\n2824. Lib. 2. cap. 7. de Deo Morbisque in genera descriptis deos\nreperimus.\n\n2825. Selden prolog. cap. 3. de diis Syris. Rofinus.\n\n2826. See Lilii Giraldi syntagma de diis, &c.\n\n2827. 12 Cal. Januarii ferias celebrant, ut angores et animi\nsolicitudines propitiata depellat.\n\n2828. Hanc divae pennam consecravi, Lipsius.\n\n2829. Jodocus Sincerus itin. Galliae. 1617. Huc mente captos deducunt,\net statis orationibus, sacrisque peractis, in illum lectum dormitum\nponunt, &c.\n\n2830. In Gallia Narbonensi.\n\n2831. Lib. de orig. Festorum. Collo suspensa et pergameno inscripta,\ncum signo crucis, &c.\n\n2832. Em. Acosta com. rerum in Oriente gest. a societat. Jesu, Anno\n1568. Epist. Gonsalvi Fernandis, Anno 1560. e Japonia.\n\n2833. Spicel. de morbis daemoniacis, sic a sacrificulis parati\nunguentis Magicis corpori illitis, ut stultae plebeculae persuadeant\ntales curari a Sancto Antonio.\n\n2834. Printed at London 4'to by J. Roberts. 1605.\n\n2835. Greg. lib. 8. Cujus fanum aegrotantium multitudine refertum,\nundiquaque et tabellis pendentibus, in quibus sanati languores erant\ninscripti.\n\n2836. To offer the sailors' garments to the deity of the deep.\n\n2837. Mali angeli sumpserunt olim nomen Jovis, Junonis, Apollinis, &c.\nquos Gentiles deos credebant, nunc S. Sebastiani, Barbarae, &c. nomen\nhabent, et aliorum.\n\n2838. Part. 2, cap. 9. de spect. Veneri substituunt Virginem Mariam.\n\n2839. Ad haec ludibria Deus connivet frequentur, ubi relicto verbo Dei,\nad Satanam curritur, quales hi sunt, qui aquam lustralem, crucem, &c.\nlubricae fidei hominibus offerunt.\n\n2840. Charior est ipsis homo quam sibi, Paul.\n\n2841. Bernard.\n\n2842. Austin.\n\n2843. Ecclus. xxxviii. In the sight of great men he shall be in\nadmiration.\n\n2844. Tom. 4. Tract. 3. de morbis amentium, horum multi non nisi a\nMagis curandi et Astrologis, quoniam origo ejus a coelis petenda est.\n\n2845. Lib. de Podagra.\n\n2846. Sect. 5.\n\n2847. Langius. J. Caesar Claudinus consult.\n\n2848. Praedestinatum ad hunc curandum.\n\n2849. Helleborus curat, sed quod ab omni datus medico vanum est.\n\n2850. Antid. gen. lib. 3. cap. 2.\n\n2851. The leech never releases the skin until he is filled with blood.\n\n2852. Quod saepe evenit, lib. 3. cap. 2. cum non sit necessitas.\nFrustra fatigant remediis aegros, qui victus ratione curari possunt,\nHeurnius.\n\n2853. Modestus et sapiens medicus, nunquam properabit ad pharmacum,\nnisi cogente necessitate, 41 Aphor. prudens et pius medicus cibis prius\nmedicinal, quam medicinis puris morbum expellere satagat.\n\n2854. Brev. 1. c. 18.\n\n2855. Similitudo saepe bonis modicis imponit.\n\n2856. Qui melancholicis praebent remedia non satis valida Longiores\nmorbi imprimis solertiam medici postulant et fidelitatem, qui enim\ntumultuario hos tractant, vires absque ullo commodo laedunt et\nfrangunt, &c.\n\n2857. Naturae remissionem dare oportet.\n\n2858. Plerique hoc morbo medicina nihil profecisse visi sunt, et sibi\ndemissi invaluerunt.\n\n2859. Abderitani ep. Hippoc.\n\n2860. Quicquid auri apud nos est, libenter persolvemus, etiamsi tota\nurbs nostra aurum esset.\n\n2861. Seneca.\n\n2862. Per. 3. Sat.\n\n2863. De anima. Barbara tamen immanitate, et deploranda inscitia\ncontemnunt praecepta sanitatis mortem et morbos ultro accersunt.\n\n2864. Consul. 173. e Scoltzio Melanch. Aegrorum hoc fere proprium est,\nut graviora dicant esse symptomata, quam revera sunt.\n\n2865. Melancholici plerumque medicis sunt molesti, ut alia aliis\nadjungant.\n\n2866. Oportet infirmo imprimere salutem, utcunque promittere, etsi ipse\ndesperet. Nullum medicamentum efficax, nisi medicus etiam fuerit fortis\nimaginationis.\n\n2867. De promise, doct. cap. 15. Quoniam sanitatis formam animi medici\ncontinent.\n\n2868. Spes et confidentia, plus valent quam medicina.\n\n2869. Felicior in medicina ob fidem Ethnicorum.\n\n2870. Aphoris. 89. Aeger qui plurimos consulit medicos, plerumque in\nerrorem singulorum cadit.\n\n2871. Nihil ita sanitatem impedit, ac remediorum crebra mutatio, nec\nvenit vulnus ad cicatricem in quo diversa medicamenta tentantur.\n\n2872. Melancholicorum proprium, quum ex eorum arbitrio non fit subita\nmutatio in melius, alterare medicos qui quidvis, &c.\n\n2873. Consil. 31. Dum ad varia se conferunt, nullo prosunt.\n\n2874. Imprimis hoc statuere oportet, requiri perseverantiam, et\ntolerantiam. Exiguo enim tempore nihil ex, &c.\n\n2875. Si curari vult, opus est pertinaci perseverantia, fideli\nobedientia, et patientis singulari, si taedet aut desperet, nullum\nhabebit effectum.\n\n2876. Aegritudine amittunt patientiam, et inde morbi incurabiles.\n\n2877. Non ad mensem aut annum, sed opportet toto vitae curriculo\ncurationi operam dare.\n\n2878. Camerarius emb. 55. cent. 2.\n\n2879. Praefat. de nar. med. In libellis quae vulgo versantur apud\nliteratos, incautiores multa legunt, a quibus decipiuntur, eximia\nillis, sed portentosum hauriunt venenum.\n\n2880. Operari ex libris, absque cognitione et solerti ingenio,\npericulosum est. Unde monemur, quam insipidum scriptis auctoribus\ncredere, quod hic suo didicit periculo.\n\n2881. Consil. 23. haec omnia si quo ordine decet, egerit, vel\ncurabitur, vel certe minus afficietur.\n\n2882. Fuchsius cap. 2. lib. 1.\n\n2883. In pract. med. haec affectio nostris temporibus frequentissima,\nergo maxime pertinet ad nos hujus curationem intelligere.\n\n2884. Si aliquis horum morborum, summus sanatur, sanantur omnes\ninferiores.\n\n2885. Instit. cap. 8. sect. 1. Victus nomine non tam cibus et potus,\nsed aer, exercitatio, somnus, vigilia, et reliquae res sex\nnon-naturales contineritur.\n\n2886. Sufficit plerumque regimen rerum sex non-naturalium.\n\n2887. Et in his potissima sanitas consistit.\n\n2888. Nihil hic agendum sine exquisita vivendi ratione, &c.\n\n2889. Si recens malum sit ad pristinum habitum recuperandum, alia\nmedela non est opus.\n\n2890. Consil. 99. lib. 2. si celsitudo tua, rectam victus rationem, &c.\n\n2891. Moneo Domine, ut sis prudens ad victum, sine quo caetera remedia\nfrustra adhibentur.\n\n2892. Omnia remedia irrita et vana sine his. Novistis me plerosque ita\nlaborantes, victu potius quam medicamentis curasse.\n\n2893. When you are again lean, seek an exit through that hole by which\nlean you entered.\n\n2894. l. de finibus Tarentinis et Siculis.\n\n2895. Modo non multum elongentur.\n\n2896. Lib. 1. de melan. cap. 7. Calidus et humidus cibus concoctu,\nfacilis, flatus exortes, elixi non assi, neque sibi frixi sint.\n\n2897. Si interna tantum pulpa devoretur, non superficies torrida ab\nigne.\n\n2898. Bene nutrientes cibi, tenella aetas multum valet, carnes non\nvirosae, nec pingues.\n\n2899. Hoedoper. peregr. Hierosol.\n\n2900. Inimica stomacho.\n\n2901. Not fried or buttered, but poached.\n\n2902. Consil. 16. Non improbatur butyrum et oleum, si tamen plus quam\npar sit, non profundatur: sacchari et mellis usus, utiliter ad ciborum\ncondimenta comprobatur.\n\n2903. Mercurialis consil. 88. acerba omnia evitantur.\n\n2904. Ovid. Met. lib. 15. Whoever has allayed his thirst with the water\nof the Clitorius, avoids wine, and abstemious delights in pure water\nonly.\n\n2905. Pregr. Hier.\n\n2906. The Dukes of Venice were then permitted to marry.\n\n2907. De Legibus.\n\n2908. Lib. 4. cap. 10. Magna urbis utilitas cum perennes fontes muris\nincluduntur, quod si natura non praestat, effondiendi, &c.\n\n2909. Opera gigantum dicit aliquis.\n\n2910. De aquaeduct.\n\n2911. Curtius Fons a quadragesimo lapide in urbem opere arcuato\nperductus. Plin. 36. 15.\n\n2912. Quaeque domus Romae fistulas habebat et canales, &c.\n\n2913. Lib. 2. ca. 20. Jod. a Meggen. cap. 15. pereg. Hier. Bellonius.\n\n2914. Cypr. Echovius delit. Hisp. Aqua profluens inde in omnes fere\ndomos ducitur, in puteis quoque aestivo tempore frigidissima\nconservatur.\n\n2915. Sir Hugh Middleton, Baronet.\n\n2916. De quaesitis med. cent. fol. 354.\n\n2917. De piscibus lib. habent omnes in lautitiis, modo non sint e\ncaenoso loco.\n\n2918. De pisc. c. 2. l. 7. Plurimum praestat ad utilitatem et\njucunditatem. Idem Trallianus lib. 1. c. 16. pisces petrosi, et molles\ncarne.\n\n2919. Etsi omnes putredini sunt obnoxii, ubi secundis mensis, incepto\njam priore, devorentur, commodi succi prosunt, qui dulcedine sunt\npraediti. Ut dulcia cerasa, poma, &c.\n\n2920. Lib. 2. cap. 1.\n\n2921. Montanus consil. 24.\n\n2922. Pyra quae grato sunt sapore, cocta mala, poma tosta, et\nsaccliaro, vel anisi semine conspersa, utiliter statim a prandio vel a\ncaena sumi possunt, eo quod ventriculum roborent et vapores caput\npetentes reprimant. Mont.\n\n2923. Punica mala aurantia commode permittuntur modo non sint austera\net acida.\n\n2924. Olera omnia praeter boraginem, buglossum, intybum, feniculum,\nanisum, melissum vitari debent.\n\n2925. Mercurialis pract. Med.\n\n2926. Lib. 2. de com. Solus homo edit bibitque, &c.\n\n2927. Consil. 21. 18. si plus ingerata quam par est, et ventriculus\ntolerare posset, nocet, et cruditates generat &c.\n\n2928. Observat. lib. 1. Assuescat bis in die cibos, sumere, certa\nsemper hora.\n\n2929. Ne plus ingerat cavendum quam ventriculus ferre potest, semperque\nsurgat a mensa non satur.\n\n2930. Siquidem qui semimansum velociter ingerunt cibum, ventriculo\nlaborem inferunt, et flatus maximos promovent, Crato.\n\n2931. Quidam maxime comedere nituntur, putantes ea ratione se vires\nrefecturos; ignorantes, non ea quae ingerunt posse vires reficere, sed\nquae probe concoquunt.\n\n2932. Multa appetunt, pauca digerunt.\n\n2933. Saturnal. lib. 7. cap. 4.\n\n2934. Modicus et temperatus cibus et carni et animae utilis est.\n\n2935. Hygiasticon reg. 14. 16. unciae per diem sufficiant, computato\npane, carne ovis, vel aliis obsoniis, et totidem vel paulo plures\nunciae protus.\n\n2936. Idem reg. 27. Plures in domibus suis brevi tempore pascentes\nextinguuntur, qui si triremibus vincti fuissent, aut gregario pane\npasti, sani et incolumes in longam aetatem vitam prorogassent.\n\n2937. Nihil deterius quam diversa nutrientia simul adjungere, et\ncomedendi tempus prorogare.\n\n2938. Lib. 1. hist.\n\n2939. Hor. ad lib. 5. ode ult.\n\n2940. Ciborum varietate et copia in eadem mensa nihil nocentius homini\nad lutem, Fr. Valleriola, observ. l. 2. cap. 6.\n\n2941. Tul. orat. pro M. Marcel.\n\n2942. Nullus cibum sumere debet, nisi stomachus sit vacuus. Gordon,\nlib. med. l. 1. c. 11.\n\n2943. E multis eduliis unum elige, relictisque caeteris, ex eo comede.\n\n2944. L. de atra bile. Simplex sit cibus et non varius: quod licet\ndignitati tuae ob convivas difficile videatur, &c.\n\n2945. Celsitudo tua prandeat sola, absque apparatu aulico, contentus\nsit illustrissimus princeps duobus tantum ferculis, vinoque Rhenano\nsolum in mensa utatur.\n\n2946. Semper intra satietatem a mensa recedat, uno ferculo, contentus.\n\n2947. Lib. de Hel. et Jejunio. Multo melius in terram vina fudisses.\n\n2948. Crato. Multum refert non ignorare qui cibi priores, &c. liquida\nprecedant carnium jura, pisces, fructus, &c. Coena brevior sit prandio.\n\n2949. Tract. 6. contradict. 1. Lib. 1.\n\n2950. Super omnia quotidianum leporem habuit, et pomis indulsit.\n\n2951. Annal. 6. Ridere solebat eos, qui post 30. aetatis annum, ad\ncognoscenda corpori suo noxia vel utilia, alicujus consilii indigerent.\n\n2952. A Lessio edit. 1614.\n\n2953. Aegyptii olim omnes morbos curabant vomitu et jejunio. Bohemus\nlib. 1. cap. 5.\n\n2954. He who lives medically lives miserably.\n\n2955. Cat. Major: Melior conditio senis viventis ex praescripto artis\nmedicae, quam adolescentis luxuriosi.\n\n2956. Debet per amaena exerceri, et loca viridia, excretis prius arte\nvel natura alvi excrementis.\n\n2957. Hildesheim spicel, 2. de met. Primum omnium operam dabis ut\nsingulis diebus habeas beneficium ventris, semper cavendo ne alvus sit\ndiutis astricta.\n\n2958. Si non sponte, clisteribus purgetar.\n\n2959. Balneorum usus dulcium, siquid aliud, ipsis opitulatur. Credo\nhaec dici cum aliqua jactantia, inquit Montanus consil. 26.\n\n2960. In quibus jejunus diu sedeat eo tempore, ne sudorem excitent aut\nmanifestum teporem, sed quadam refrigeratione humectent.\n\n2961. Aqua non sit calida, sed tepida, ne sudor sequatur.\n\n2962. Lotiones capitis ex lixivio, in quo herbas capitales coxerint.\n\n2963. Cap. 8. de mel.\n\n2964. Aut axungia pulli, Piso.\n\n2965. Thermae. Nympheae.\n\n2966. Sandes lib. 1. saith, that women go twice a week to the baths at\nleast.\n\n2967. Epist. 3.\n\n2968. Nec alvum excernunt, quin aquam secum portent qua partes\nobscaenas lavent. Busbequius ep. 3. Leg. Turciae.\n\n2969. Hildesheim speciel. 2. de mel. Hypocon. si non adesset jecoris\ncaliditas, Thermas laudarem, et si non nimia humoris exsiccatio esset\nmetuenda.\n\n2970. Fol. 141.\n\n2971. Thermas Lucenses adeat, ibique aquas ejus per 15. dies potet, et\ncalidarum aquarum stillicidiis tum caput tum ventriculum de more\nsubjiciat.\n\n2972. In panth.\n\n2973. Aquae Porrectanae.\n\n2974. Aquae Aquariae.\n\n2975. Ad aquas Aponenses velut ad sacram anchoram confugiat.\n\n2976. Joh. Baubinus li. 3. c. 14. hist. admir. Fontis Bollenses in\nducat. Wittemberg laudat aquas Bollenses ad melancholicos morbos,\nmaerorem, fascinationem, aliaque animi pathemata.\n\n2977. Balnea Chalderina.\n\n2978. Hepar externe ungatur ne calefiat.\n\n2979. Nocent calidis et siccis, cholericis, et omnibus morbis ex\ncholera, hepatis, splenisque affectionibus.\n\n2980. Lib. de aqua. Qui breve hoc vitae curriculum cupiunt sani\ntransigere, frigidis aquis saepe lavare debent, nulli aetati cum sit\nincongrua, calidis imprimis utilis.\n\n2981. Solvit Venus rationis vim impeditam, ingentes iras remittit, &c.\n\n2982. Multi comitiales, melancholici, insani, hujus usu solo sanati.\n\n2983. Si omittatur coitus, contristat, et plurimum gravat corpus et\nanimum.\n\n2984. Nisi certo constet nimium semen aut sanguinem causam esse, aut\namor praecesserit, aut, &c.\n\n2985. Athletis, Arthriticis, podagricis nocet, nec opportuna prodest,\nnisi fortibus et qui multo sanguine abundant. Idem Scaliger exerc. 269.\nTurcis ideo luctatoribus prohibitum.\n\n2986. De sanit tuend. lib. 1.\n\n2987. Lib. 1. ca. 7. exhaurit enim spiritus animumque debilitat.\n\n2988. Frigidis et siccis corporibus inimicissima.\n\n2989. Vesci intra satietatem, impigrum esse ad laborem, vitale semen\nconservare.\n\n2990. Nequitia est quae te non sinit esse senem.\n\n2991. Vide Montanum, Pet. Godefridum, Amorum lib. 2. cap. 6. curiosum\nde his, nam et numerum de finite Talimudistis, unicuique sciatis\nassignari suum tempus, &c.\n\n2992. Thespiadas genuit.\n\n2993. Vide Lampridium vit. ejus 4.\n\n2994. Et lassata viris, &c.\n\n2995. Vid. Mizald. cent. 8. 11. Lemnium lib. 2. cap. 16. Catullum ad\nIpsiphilam, &c. Ovid. Eleg. lib. 3. et 6. &c. quod itinera una nocte\nconfecissent, tot coronas ludicro deo puta Triphallo, Marsiae, Hermae,\nPriapo donarent, Cin. gemus tibi mentulam coronis, &c.\n\n2996. Pernobopcodid. Gasp. Barthii.\n\n2997. Nich. de Lynna, cited by Mercator in his map.\n\n2998. Mons Sloto. Some call it the highest hill in the world, next\nTeneriffe in the Canaries, Lat. 81.\n\n2999. Cap. 26. in his Treatise of Magnetic Bodies.\n\n3000. Lege lib. 1. cap. 23. et 24. de magnetica philosophia, et lib. 3.\ncap. 4.\n\n3001. 1612.\n\n3002. M. Brigs, his map, and Northwest Fox.\n\n3003. Lib. 2. ca. 64. de nob. civitat. Quinsay, et cap. 10. de Cambalu.\n\n3004. Lib. 4. exped. ad Sinas, ca. 3. et lib. 5. c. 18.\n\n3005. M. Polus in Asia Presb. Joh, meminit lib. 2. cap. 30.\n\n3006. Alluaresius et alii.\n\n3007. Lat. 10. Gr. Aust.\n\n3008. Ferdinando de Quir. Anno 1612.\n\n3009. Alarum pennae continent in longitudine 12. passus, elephantem in\nsublime tollere potest. Polus l. 3. c. 40.\n\n3010. Lib. 2. Descript. terrae sanctae.\n\n3011. Natur. quaest. lib. 4. cap. 2.\n\n3012. Lib. de reg. Congo.\n\n3013. Exercit. 47.\n\n3014. See M. Carpenter's Geography, lib. 2. cap. 6. et Bern. Telesius\nlib. de mari.\n\n3015. Exercit. 52. de maris motu causae investigandae: prima\nreciprocationis, secunda varietatis, tertia celeritatis, quarta\ncessationis, quinta privationis, sexta contrarietatis. Patritius saith\n52 miles in height.\n\n3016. Lib. de explicatione locoram Mathem. Aristot.\n\n3017. Laet. lib. 17. cap. 18. descrip. occid. Ind.\n\n3018. Luge alii vocant.\n\n3019. Geor. Wernerus, Aquae lanta celeritate erumpunt et absorbentur,\nut expedito equiti aditum intereludant.\n\n3020. Boissardus de Magis cap. de Pilapiis.\n\n3021. In campis Lovicen, solum visuntur in nive, et ubinam vere,\naestate, autumno se occultant. Hermes Polit. l. 1. Jul. Bellius.\n\n3022. Statim ineunte vere sylvae strepunt eorum cantilenis. Muscovit.\ncomment.\n\n3023. Immergunt se fluminibus, lacubusque per hyemem totam, &c.\n\n3024. Caeterasque volucres Pontum hyeme adveniente e nostris regionibus\nEuropeis transvolantes.\n\n3025. Survey of Cornwall.\n\n3026. Porro ciconiae quonam a loco veniant, quo se conferant,\nincompertum adhuc, agmen venientium, descendentium, ut gruum venisse\ncernimus, nocturnis opinor temporibus. In patentibus Asiae campis certo\ndie congregant se, eam quae novissime advenit lacerant, inde avolant.\nCosmog. l. 4. c. 126.\n\n3027. Comment. Muscov.\n\n3028. Hist. Scot. l. 1.\n\n3029. Vertomannus l. 5. c. 16. mentioneth a tree that bears fruits to\neat, wood to burn, bark to make ropes, wine and water to drink, oil and\nsugar, and leaves as tiles to cover houses, flowers, for clothes, &c.\n\n3030. Animal infectum Cusino, ut quis legere vel scribere possit sine\nalterius ope luminis.\n\n3031. Cosmog. lib. 1. cap. 435 et lib. 3. cap. 1. habent ollas a natura\nformatas e terra extractas, similes illis a figulis factis, coronas,\npisces, aves, et omnes animantium species.\n\n3032. Ut solent hirundines et ranae prae frigoris magnitudine mori, et\npostea redeunte vere 24. Aprilis reviviscere.\n\n3033. Vid. Pererium in Gen. Cor. a Lapide, et alios.\n\n3034. In Necyotnantia Tom. 2.\n\n3035. Pracastorius lib. de simp. Georgius Merula lib. de mem. Julius\nBillius, &c.\n\n3036. Bimlerua, Ortelius, Brachiis centum subterra reperta est, in qua\nquadraginta octo cadavera inerant, Anchorae, &c.\n\n3037. Pisces et conchae in montibus reperiuntur.\n\n3038. Lib. de locis Mathemat. Aristot.\n\n3039. Or plain, as Patricius holds, which Austin, Lactamius, and some\nothers, held of old as round as a trencher.\n\n3040. Li. de Zilphia et Pigmeia, they penetrate the earth as we do the\nair.\n\n3041. Lib. 2. c. II2.\n\n3042. Commentar. ad annum 1537. Quicquid dicunt, Philosophi, quaedam\nsunt Tartari ostia, et loca puniendis animis destinata, ut Hecla mons,\n&c. ubi mortuorum spiritus visuntur, &c. voluit Deus extare talia loca,\nut discant mortales.\n\n3043. Ubi miserabiles ejulantium voces audiuntur, qui auditoribus\nhorrorem incutiunt hand vulgarem, &c.\n\n3044. Ex sepulchris apparent mense Martio, et rursus sub terram se\nabscondunt, &c.\n\n3045. Descript. Graec. lib. 6. de Pelop.\n\n3046. Conclave Ignatii.\n\n3047. Melius dubitare de occultis, quam litigare de incertis, ubi\nflamina inferni, &c.\n\n3048. See Dr. Reynolds praelect. 55. in Apoc.\n\n3049. As they come from the sea, so they return to the sea again by\nsecret passages, as in all likelihood the Caspian Sea vents itself into\nthe Euxine or ocean.\n\n3050. Seneca quaest. lib. cap. 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. de\ncausis aquarum perpetuis.\n\n3051. In iis nec pullos hirundines excludunt, neque, &c.\n\n3052. Th. Ravennas lib. de vit. hom. praerog. ca. ult.\n\n3053. At Quito in Peru. Plus auri quam terrae foditur in aurifodinis.\n\n3054. Ad Caput bonae spei incolae sunt nigerrimi: Si sol causa, cur non\nHispani et Italiaeque nigri, in eadem latitudine, aeque distantes ab\nAequatore, hi ad Austrum, illi ad Boream? qui sub Presbytero Johan.\nhabitant subfusci sunt, in Zeilan et Malabar nigri, aeque distantes ab\nAequatore, eodemque coeli parallelo: sed hoc magis mirari quis possit,\nin tota America nusquam nigros inveniri, praeter paucos in loco Quareno\nillis dicto: quae hujus coloris causa efficiens, coelive an terrae\nqualitas, an soli proprietas, aut ipsorum hominum innata ratio, aut\nomnia? Ortelius in Africa Theat.\n\n3055. Regio quocunque anni tempore temperatissima. Ortel. Multas\nGalliae et Italiae Regiones, molli tepore, et benigna quadam temperie\nprorsus antecellit, Jovi.\n\n3056. Lat. 45. Danubii.\n\n3057. Quevira lat. 40.\n\n3058. In Sir Fra. Drake's voyage.\n\n3059. Lansius orat. contra Hungaros.\n\n3060. Lisbon lat. 38.\n\n3061. Danzig lat. 54.\n\n3062. De nat. novi orbis lib. 1. cap. 9. Suavissimus omnium locus, &c.\n\n3063. The same variety of weather Lod. Guicciardine observes betwixt\nLiege and Ajax not far distant, descript. Belg.\n\n3064. Magin. Quadus.\n\n3065. Hist. lib. 5.\n\n3066. Lib. 11. cap. 7.\n\n3067. Lib. 2. cap. 9. Cur. Potosi et Plata, urbes in tam tenui\nintervallo, utraque mont osa, &c.\n\n3068. Terra malos homines nunc educat atque pusillos.\n\n3069. Nav. l. 1. c. 5.\n\n3070. Strabo.\n\n3071. As under the equator in many parts, showers here at such a time,\nwinds at such a time, the Brise they call it.\n\n3072. Ferd. Cortesius. lib. Novus orbis inscript.\n\n3073. Lapidatum est. Livie.\n\n3074. Cosmog. lib. 4. cap. 22. Hae tempestatibus decidunt e nubibus\nfaeculentis, depascunturque more locustorum omnia virentia.\n\n3075. Hort. Genial. An a terra sursum rapiuntur a solo iterumque cum\npluviis praecipitantur? &c.\n\n3076. Tam ominosus proventus in naturales causas referri vix potest.\n\n3077. Cosmog. c. 6.\n\n3078. Cardan saith vapours rise 288 miles from the earth, Eratosthenes\n48 miles.\n\n3079. De Subtil. l. 2.\n\n3080. In progymnas.\n\n3081. Praefat. ad Euclid. Catop.\n\n3082. Manucodiatae, birds that live continually in the air, and are\nnever seen on ground but dead: See Ulysses Alderovand. Ornithol. Scal.\nexerc. cap. 229.\n\n3083. Laet. descrip. Amer.\n\n3084. Epist. lib. 1 p. 83. Ex quibus constat nec diversa aeris et\naetheris diaphana esse, nec refractiones aliunde quam a crasso aere\ncausari\u2014Non dura aut impervia, sed liquida, subtilis, motuique\nPlanetarium facile cedens.\n\n3085. In Progymn. lib. 2. exempl. quinque.\n\n3086. In Theoria nova Met. caelestium 1578.\n\n3087. Epit. Astron. lib. 4.\n\n3088. Multa sane hinc consequuentur absurda, et si nihil aliud, tot\nCometae in aethere animadversi, qui nullius orbus ductum comitantur, id\nipsum sufficienter refellunt. Tycho astr. epist. page 107.\n\n3089. In Theoricis planetarum, three above the firmament, which all\nwise men reject.\n\n3090. Theor. nova coelest. Meteor.\n\n3091. Lib. de fabrica mundi.\n\n3092. Lib. de Cometis.\n\n3093. An sit crux et nubecula in coelis ad Polum Antarcticum, quod ex\nCorsalio refert Patritius.\n\n3094. Gilbertus Origanus.\n\n3095. See this discussed in Sir Walter Raleigh's history, in Zanch. ad\nCasman.\n\n3096. Vid. Fromundum de Meteoris, lib. 5. artic. 5. et Lansbergium.\n\n3097. Peculiari libello.\n\n3098. Comment. in mortum terrae Middlebergi 1630.\n\n3099. Peculiari libello.\n\n3100. See Mr. Carpenter's Geogr. cap. 4. lib. 1. Campanella et Origanus\npraef Ephemer. where Scripture places are answered.\n\n3101. De Magnete.\n\n3102. Comment, in 2 cap. sphaer. Jo. de Sacr. Bosc.\n\n3103. Dist. 3. gr. 1. a Polo.\n\n3104. Praef. Ephem.\n\n3105. Which may be full of planets, perhaps, to us unseen, as those\nabout Jupiter, &c.\n\n3106. Luna circumterrestris Planeta quum sit, consentaneum est esse in\nLuna viventes creaturas, et singulis Planetarum globis sui serviunt\ncirculatores, ex qua consideratione, de eorum incolis summa\nprobabilitate concludimus, quod et Tychoni Braheo, e sola\nconsideratione vastitatis eorum visum fuit. Kepl. dissert, cum nun.\nsid. f. 29.\n\n3107. Temperare non possum quin ex inventis tuis hoc moneam, veri non\nabsimile, non tam in Luna, sed etiam in Jove, et veliquis Planetis\nincolas esse. Kepl. fo. 26. Si non sint accolae in Jovis globo, qui\nnotent admirandam hanc varietatem oculis, cui bono quatuor illi\nPlanetae Jovem circumcursitant?\n\n3108. Some of those above Jupiter I have seen myself by the help of a\nglass eight feet long.\n\n3109. Rerum Angl. l. 1. c. 27 de viridibus pueris.\n\n3110. Infiniti alii mundi vel ut Brunus, terrae huic nostrae similes.\n\n3111. Libro Cont. philos. cap. 29.\n\n3112. Kepler fol. 2. dissert. Quid impedit quin credamus ex his\ninitiis, plures alios mundos detegendos, vel (ut Democrito placuit)\ninfinitos?\n\n3113. Lege somnium Kepler: edit. 1635.\n\n3114. Quid igitur inquies, si sint in coelo plures globi, similes\nnostrae telluris, an cum illis certabimus, quis meliorem mundi plagam\nteneat? Si nobiliores illorum globi, nos non sumus creaturarum\nrationalium nobilissimi: quomodo igitur omnia propter hominem? quomodo\nnos domini operum Dei? Kepler, fol. 29.\n\n3115. Franckfort. quarto 1620. ibid. 40. 1622.\n\n3116. Praefat. in Comment, in Genesin. Modo suadent Theologos, summa\nignoratione versari, veras scientias admittere nolle, et tyrannidem\nexercere, ut eos falsis dogmatibus, superstitionibus, et religione\nCatholica, detineant.\n\n3117. Theat. Biblico.\n\n3118. His argumentis plane satisfecisti, de maculas in Luna esse maria,\nde lucidas partes esse terram. Kepler. fol. 16.\n\n3119. Anno. 1616.\n\n3120. In Hypothes. de mundo. Edit. 1597.\n\n3121. Lugduni 1633.\n\n3122. Whilst these blockheads avoid one fault, they fall into its\nopposite.\n\n3123. Jo. Fabritius de maculis in sole. Witeb. 1611.\n\n3124. In Burboniis sideribus.\n\n3125. Lib. de Burboniis sid. Stellae sunt erraticae, quae propriis\norbibus feruntur, non longe a Sole dissitis, sed juxta Solem.\n\n3126. Braccini fol. 1630. lib. 4. cap. 52, 55. 59. &c.\n\n3127. Lugdun. Bat. An. 1612.\n\n3128. Ne se subducant, et relicta statione decessum parent, ut\ncuriositatis finem faciant.\n\n3129. Hercules tuam fidem Satyra Menip. edit. 1608.\n\n3130. I shall now enter upon a bold and memorable exploit; one never\nbefore attempted in this age. I shall explain this night's transactions\nin the kingdom of the moon, a place where no one has yet arrived, save\nin his dreams.\n\n3131. Sardi venales Satyr. Menip. An. 1612.\n\n3132. Puteani Comus sic incipit, or as Lipsius Satyre in a dream.\n\n3133. Tritemius. 1. de 7 secundis.\n\n3134. They have fetched Trajanus' soul out of hell, and canonise for\nsaints whom they list.\n\n3135. In Minutius, sine delectu tempestates tangunt loca sacra et\nprofana, bonorum et malorum fata, juxta, nullo ordine res fiunt, soluta\nlegibus fortuna dominatur.\n\n3136. Vel malus vel impotens, qui peccatum permittit, &c. unde haec\nsuperstitio?\n\n3137. Quid fecit Deus ante mundum creatum? ubi vixit otiosus a suo\nsubjecto, &c.\n\n3138. Lib. 3. recog. Pet. cap. 3. Peter answers by the simile of an\neggshell, which is cunningly made, yet of necessity to be broken; so is\nthe world, &c. that the excellent state of heaven might be made\nmanifest.\n\n3139. Ut me pluma levat, sic grave mergit onus.\n\n3140. Exercit. 184.\n\n3141. Laet. descrip. occid. Indiae.\n\n3142. Daniel principio historiae.\n\n3143. Veniant ad me audituri quo esculento, quo item poculento uti\ndebeant, et praeter alimentum ipsum, potumque ventos ipsos docebo, item\naeris ambientis temperiem, insuper regiones quas eligere, quas vitare\nex usu sit.\n\n3144. Leo Afer, Maginus, &c.\n\n3145. Lib. 1. Scot. hist.\n\n3146. Lib. 1. de rer. var.\n\n3147. Horat.\n\n3148. Maginus.\n\n3149. Haitonus de Tartaris.\n\n3150. Cyropaed li. 8. perpetuum inde ver.\n\n3151. The air so clear, it never breeds the plague.\n\n3152. Leander Albertus in Campania, e Plutarcho vita Luculli. Cum Cn.\nPompeius, Marcus Cicero, multique nobiles viri L. Lucullum aestivo\ntempore convinessent, Pompeius inter coenam dum familiariter jocatus\nest, eam villam imprimis sibi sumptuosam, et elegantem videri,\nfenestris, porticibus, &c.\n\n3153. Godwin vita Jo. Voysye al. Harman.\n\n3154. Descript. Brit.\n\n3155. In Oxfordshire.\n\n3156. Leander Albertus.\n\n3157. Cap. 21. de vit. hom. prorog.\n\n3158. The possession of Robert Bradshaw, Esq.\n\n3159. Of George Purefey, Esq.\n\n3160. The possession of William Purefey, Esq.\n\n3161. The seat of Sir John Reppington, Kt.\n\n3162. Sir Henry Goodieres, lately deceased.\n\n3163. The dwelling-house of Hum. Adderley, Esq.\n\n3164. Sir John Harpar's, lately deceased.\n\n3165. Sir George Greselies, Kt.\n\n3166. Lib. 1. cap. 2.\n\n3167. The seat of G. Purefey, Esq.\n\n3168. For I am now incumbent of that rectory, presented thereto by my\nright honourable patron, the Lord Berkley.\n\n3169. Sir Francis Willoughby.\n\n3170. Montani et Maritimi salubriores, acclives, et ad Boream ream\nvergentes.\n\n3171. The dwelling of Sir To. Burdet, Knight, Baronet.\n\n3172. In his Survey of Cornwall, book 2.\n\n3173. Prope paludes stagna, et loca concava, vel ad Austrum, vel ad\nOccidentem inclinatae, domus sunt morbosae.\n\n3174. Oportet igitur ad sanitatem domus in altioribus aedificare, et ad\nspeculationem.\n\n3175. By John Bancroft, Dr. of Divinity, my quondam tutor in Christ\nChurch, Oxon, now the Right Reverend Lord Bishop Oxon, who built this\nhouse for himself and his successors.\n\n3176. Hyeme erit vehementer frigida, et aestate non salubris: paludes\nenim faciunt crassum aerem, et difficiles morbos.\n\n3177. Vendas quot assibus possis, et si nequeas, relinquas.\n\n3178. Lib. 1. cap. 2. in Orco habita.\n\n3179. Aurora musis amica, Vitruv.\n\n3180. Aedes Orientem spectantes vir nobilissimus, inhabitet, et curet\nut sit aer clarus, lucidus, odoriferus. Eligat habitationem optimo aere\njucundam.\n\n3181. Quoniam angustiae itinerum et altitudo tectorum, non perinde\nSolis calorem admittit.\n\n3182. Consil. 21. li. 2. Frigidus aer, nubilosus, densus, vitandus,\naeque ac venti septentrionales, &c.\n\n3183. Consil. 24.\n\n3184. Fenestram non aperiat.\n\n3185. Discutit Sol horrorem crassi spiritus, mentem exhilarat, non enim\ntam corpora, quam et animi mutationem inde subeunt, pro coeli et\nventorum ratione, et sani aliter affecti sini coelo nubilo, aliter\nsereno. De natura ventorum, see Pliny, lib. 2. cap. 26. 27. 28. Strabo,\nli. 7. &c.\n\n3186. Fines Morison parr. 1. c. 4.\n\n3187. Altomarus car. 7. Bruel. Aer sit lucidus, bene olens, humidus.\nMontaltus idem ca. 26. Olfactus rerum suavium. Laurentius, c. 8.\n\n3188. Ant. Philos. cap. de melanc.\n\n3189. Tract. 15. c. 9. ex redolentibus herbis et foliis vitis\nviniferae, salicis, &c.\n\n3190. Pavimentum aceto, et aqua rosacea irrorare, Laurent, c. 8.\n\n3191. Lib. 1. cap. de morb. Afrorum In Nigritarum regione tanta aeris\ntemperis, ut siquis alibi morbosus eo advehatur, optimae statim\nsanitati restituatur, quod multis accidisse, ipse meis oculis vidi.\n\n3192. Lib. de peregrinat.\n\n3193. Epist. 2. cen. 1. Nec quisquam tam lapis aut frutex, quem non\ntitillat amoena illa, variaque spectio locorum, urbium, gentium, &c.\n\n3194. Epist. 86.\n\n3195. 2. lib. de legibus.\n\n3196. Lib. 45.\n\n3197. Keckerman praefat, polit.\n\n3198. Fines Morison c. 3. part. 1.\n\n3199. Mutatio de loco in locum, Itinera, et voiagia longa et\nindeterminata, et hospitare in diversis diversoriis.\n\n3200. Modo ruri esse, modo in urbe, saepius in agro venari, &c.\n\n3201. In Catalonia in Spain.\n\n3202. Laudaturque domos longos quae prospicit agros.\n\n3203. Many towns there are of that name, saith Adricomius, all\nhigh-sited.\n\n3204. Lately resigned for some special reasons.\n\n3205. At Lindley in Leicestershire, the possession and dwelling-place\nof Ralph Burton, Esquire, my late deceased father.\n\n3206. In Icon animorum.\n\n3207. Aegrotantes oves in alium locum transportandae sunt, ut alium\naerem et aquam participantes, coalescant et corrobentur.\n\n3208. Alia utilia, sed ex mutatione aeris potissimum curatus.\n\n3209. Ne te daemon otiosum inveniat.\n\n3210. Praestat aliud agere quam nihil.\n\n3211. Lib. 3. de dictis Socratis, Qui tesseris et risui excitando\nvacant, aliquid faciunt, et si liceret his meliora agere.\n\n3212. Amasis compelled every man once a year to tell how he lived.\n\n3213. Nostra memoria Mahometes Othomannus qui Graeciae imperium\nsubvertit, cum oratorum postulata audiret externarum gentium,\ncochlearia lignea assidue caelabat, aut aliquid in tabula affingebat.\n\n3214. Sands, fol. 37. of his voyage to Jerusalem.\n\n3215. Perkins, Cases of Conscience, l. 3. c. 4. q. 3.\n\n3216. Luscinius Grunnio. They seem to think they were born to\nidleness,\u2014nay more, for the destruction of themselves and others.\n\n3217. Non est cura melior quam injungere iis necessaria, et opportuna;\noperum administratio illis magnum sanitatis incrementum, et quae\nrepleant animos eorum et incutiant iis diversas cogitationes. Cont. 1.\ntract. 9.\n\n3218. Ante exercitum, leves toto corpore frictiones conveniunt. Ad hunc\nmorbum exercitationes, quum recte et suo tempore fiunt, mirifice\nconducunt, et sanitatem tuentur, &c.\n\n3219. Lib. 1. de san. tuend.\n\n3220. Exercitium naturae dormientis stimulatio, membrorum solatium,\nmorborum medela, fuga vitiorum, medicina languorum, destructio omnium\nmalorum, Crato.\n\n3221. Alimentis in ventriculo probe concotis.\n\n3222. Jejuno ventre vesica et alvo ab excrementis purgato, fricatis\nmembris, lotis manibus et oculis, &c. lib. de atra bile.\n\n3223. Quousque corpus universum intumescat, et floridum appareat,\nsudoreque, &c.\n\n3224. Omnino sudorem vitent. cap. 7. lib. 1. Valescus de Tar.\n\n3225. Exercitium si excedat, valde periculosum. Salust. Salvianus de\nremed. lib. 2. cap. 1.\n\n3226. Camden in Staffordshire.\n\n3227. Fridevallius, lib. 1. cap. 2. optima omnium exercitationum multi\nab hac solummodo morbis liberati.\n\n3228. Josephus Quercetanus dialect. polit. sect. 2. cap. 11. Inter\nomnia exercitia praestantiae laudem meretur.\n\n3229. Chyron in monte Pelio, praeceptor heroum eos a morbis animi\nvenationibus et puris cibis tuebatur. M. Tyrius.\n\n3230. Nobilitas omnis fere urbes fastidit, castellis, et liberiore\ncoelo gaudet, generisque dignitatem una maxime venatione, et falconum\naucupiis tuetur.\n\n3231. Jos. Scaliger, commen. in Cir. in fol. 344. Salmuth. 23. de\nNovrepert. com. in Pancir.\n\n3232. Demetrius Constantinop. de re accipitraria, liber a P. Gillir\nlatine redditus. Aelius. epist. Aquilae Symachi et Theodotionis ad\nPtolomeum, &c.\n\n3233. Lonicerus, Geffreus, jovius.\n\n3234. S. Antony Sherlie's relations.\n\n3235. Hacluit.\n\n3236. Coturnicum aucupio.\n\n3237. Fines Morison, part 3. c. 8.\n\n3238. Non majorem voluptatem animo capiunt, quam qui feras insectantur,\naut missis canibus, comprehendunt, quum retia trahentes, squamosas\npecudes in ripas adducunt.\n\n3239. More piscatorum cruribus ocreatus.\n\n3240. Si principibus venatio leporis non sit inhonesta, nescio quomodo\npiscatio cyprinorum videri debeat pudenda.\n\n3241. Omnino turpis piscatio, nullo studio digna, illiberalis credita\nest, quod nullum habet ingenium, nullam perspicaciam.\n\n3242. Praecipua hinc Anglis gloria, crebrae victoriae partae. Jovius.\n\n3243. Cap. 7.\n\n3244. Fracastorius.\n\n3245. Ambulationes subdiales, quas hortenses aurae ministrant, sub\nfornice viridi, pampinis virentibus concameratae.\n\n3246. Theophylact.\n\n3247. Itinerat. Ital.\n\n3248. Sedet aegrotus cespite viridi, et cum inclementia Canicularis\nterras excoquit, et siccat flumina, ipse securus sedet sub arborea\nfronde, et ad doloris sui solatium, naribus suis gramineas redolet\nspecies, pascit oculos herbarum amiena viriditas, aures suavi\nmodulamine demulcet pictarum concentus avium, &c. Deus bone, quanta\npauperibus procures solatia!\n\n3249. Diod. Siculus, lib. 2.\n\n3250. Lib. 13 de animal. cap. 13.\n\n3251. Pet. Gillius. Paul. Hentzeus Itenerar. Italiae. 1617. Iod.\nSincerus Itenerar. Galliae 1617. Simp. lib. 1. quest. 4.\n\n3252. Jucundissima deambulatio juxta mare, et navigatio prope terram.\nIn utraque fluminis ripa.\n\n3253. Aurei panes, aurea obsonia, vis Margaritarum aceto subacta, &c.\n\n3254. Lucan. The furniture glitters with brilliant gems, with yellow\njasper, and the couches dazzle with their purple dye.\n\n3255. 300 pellices, pecillatores et pincernae innumeri, pueri loti\npurpura induti, &c. ex omnium pulchritudine delecti.\n\n3256. Ubi omnia cantu strepum.\n\n3257. Odyss.\n\n3258. Lucan. l. 8. The timbers were concealed by solid gold.\n\n3259. Iliad. 10. For neither was the contest for the hide of a bull,\nnor for a beeve, which are the usual prizes in the race, but for the\nlife and soul of the great Hector.\n\n3260. Between Ardes and Guines, 1519.\n\n3261. Swertius in delitiis, fol. 487. veteri Horatiorum exemplo,\nvirtute et successu admirabili, caesis hostibus 17. in conspectu\npatriae, &c.\n\n3262. Paterculus, vol. post.\n\n3263. Quos antea audivi, inquit, hodie vidi deos.\n\n3264. Pandectae Triumph, fol.\n\n3265. Lib. 6. cap. 14. de bello Jud.\n\n3266. Procopius.\n\n3267. Laet. Lib. 10. Amer. descript.\n\n3268. Romulus Amaseus praefat. Pausan.\n\n3269. Virg. 1. Geor.\n\n3270. thirsting Tantalus gapes for the water that eludes his lips.\n\n3271. I may desire, but can't enjoy.\n\n3272. Roterus lib. 3. polit. cap. 1.\n\n3273. See Athenaeus dipnoso.\n\n3274. Ludi votivi, sacri, ludicri, Megalenses, Cereales, Florales,\nMartiales, &c. Rosinus, 5. 12.\n\n3275. See Lipsius Amphitheatrum Rosinus lib. 5. Meursius de ludis\nGraecorum.\n\n3276. 1500 men at once, tigers, lions, elephants, horses, dogs, bears,\n&c.\n\n3277. Lib. ult. et l. 1. ad finem consuetudine non minus laudabili,\nquam veteri contubernia Rhetorum Rythmorum in urbibus et municipiis,\ncertisque diebus exercebant se sagittarii, gladiatores, &c. Alia\ningenii, animique exercitia, quorum praecipuum studium, principem\npopulum tragoediis, comoediis, fabulis scenicis, aliisque id genus\nludis recreare.\n\n3278. Orbis terrae descript. part. 3.\n\n3279. What shall I say of their spectacles produced with the most\nmagnificent decorations,\u2014a degree of costliness never indulged in even\nby the Romans.\n\n3280. Lampridius.\n\n3281. Spartian.\n\n3282. Delectatus lusis catulorum, porcellorum, ut perdices inter se\npugnarent, aut ut aves parvulae sursum et deorsum volitarent, his\nmaxime delectatus, ut solitu dines publicas sublevaret.\n\n3283. Brumales laete ut possint producere noctes.\n\n3284. Miles. 4.\n\n3285. O dii similibus saepe conviviis date ut ipse videndo delectetur,\net postmodum narrando delectet. Theod. prodromus Amorum dial.\ninterpret. Gilberto Giaulinio.\n\n3286. Epist. lib. 8. Ruffino.\n\n3287. Hor.\n\n3288. Lib. 4. Gallicae consuetudinis est ut viatores etiam invitos\nconsistere cogant, et quid quisque eorum audierit aut cognorit de qua\nre quaerunt.\n\n3289. Vitae ejus lib. ult.\n\n3290. Juven.\n\n3291. They account them unlawful because sortilegious.\n\n3292. Insist. c. 44. In his ludis plerumque non ars aut peritia viget,\nsed fraus, fallacia, dolus astutia, casus, fortuna, temeritas locum\nhabent, non ratio consilium, spientia, &c.\n\n3293. In a moment of fleeting time it changes masters and submits to\nnew control.\n\n3294. Abusus tam frequens hodie in Europa ut plerique crebro harum usu\npatrimonium profundant, exhaustisque facultatibus, ad inopiam\nredigantur.\n\n3295. Ubi semel prurigo ista animum occupat aegre discuti potest,\nsolicitantibus undique ejusdem farinae hominibus, damnosas illas\nvoluptates repetunt, quod et scortatoribus insitum, &c.\n\n3296. Instutitur ista exercitatio, non lucri, sed valetudinis et\noblectamenti ratione, et quo animus defatigatus respiret, novasque\nvires ad subeundos labores denuo concipiat.\n\n3297. Latrunculorum ludus inventus est a duce, ut cum miles\nintolerabili fame laboraret, altero die edens altero ludens, famis\noblivisceretur. Bellonius. See more of this game in Daniel Souter's\nPalamedes, vel de variis ludis, l. 3.\n\n3298. D. Hayward in vita ejus.\n\n3299. Muscovit. commentarium.\n\n3300. Inter cives Fessanos latrunculorum ludus est usitatissimus, lib.\n3. de Africa.\n\n3301. It is better to dig than to dance.\n\n3302. Tullius. No sensible man dances.\n\n3303. De mor. gent.\n\n3304. Polycrat. l. 1. cap. 8.\n\n3305. Idem Salisburiensis.\n\n3306. Hist. lib. 1.\n\n3307. Nemo desidet otiosus, ita nemo asinino more ad seram noctem\nlaborat; nam ea plusquam servilis aerumna, quae opificum vita eat,\nexceptis Utopiensibus qui diem in 24. horas dividunt, sex duntaxat\noperi deputant, reliquum a somno et cibo cujusque arbitrio permittitur.\n\n3308. Rerum Burgund. lib. 4.\n\n3309. Jussit hominem deferri ad palatium et lecto ducali collocari, &c.\nmirari homo ubi se eo loci videt.\n\n3310. Quid interest, inquit Lodovicus Vives, (epist. ad Francisc.\nBarducem) interdiem illius et nostros aliquot annos? nihil penitus,\nnisi quod, &c.\n\n3311. Hen. Stephan. praefat. Herodoti.\n\n3312. Study is the delight of old age, the support of youth, the\nornament of prosperity, the solace and refuge of adversity, the comfort\nof domestic life, &c.\n\n3313. Orat. 12. siquis animo fuerit afflictus aut aeger, nec somnum\nadmittens, is mihi videtur e regione stans talis imaginis, oblivisci\nomnium posse, quae humanae vitae atrocia et difficilia accidere solent.\n\n3314. De anima.\n\n3315. Diad. 19.\n\n3316. Topogr. Rom. part. 1.\n\n3317. Quod heroum conviviis legi solitae.\n\n3318. Melancthon de Heliodoro.\n\n3319. I read a considerable part of your speech before dinner, but\nafter I had dined I finished it completely. Oh what arguments, what\neloquence!\n\n3320. Pluvines.\n\n3321. Thibault.\n\n3322. As in travelling the rest go forward and look before them, an\nantiquary alone looks round about him, seeing things past, &c. hath a\ncomplete horizon. Janus Bifrons.\n\n3323. Cardan. What is more subtle than arithmetical conclusions; what\nmore agreeable than musical harmonies; what more divine than\nastronomical, what more certain than geometrical demonstrations?\n\n3324. Hondius praefat. Mercatoris. It allures the mind by its agreeable\nattraction, on account of the incredible variety and pleasantness of\nthe subjects, and excites to a further step in knowledge.\n\n3325. Atlas Geog.\n\n3326. Cardan. To learn the mysteries of the heavens, the secret\nworkings of nature, the order of the universe, is a greater happiness\nand gratification than any mortal can think or expect to obtain.\n\n3327. Lib. de cupid. divitiarum.\n\n3328. Leon. Diggs. praefat. ad perpet. prognost.\n\n3329. Plus capio voluptatis, &c.\n\n3330. In Hipperchen. divis. 3.\n\n3331. It is more honourable and glorious to understand these truths\nthan to govern provinces, to be beautiful or to be young.\n\n3332. Cardan. praefat. rerum variet.\n\n3333. Poetices lib.\n\n3334. Lib. 3. Ode 9. Donec gratus eram tibi, &c.\n\n3335. De Pelopones. lib. 6. descript. Graec.\n\n3336. Quos si integros haberemus, Dii boni, quas opes, quos thesauros\nteneremus.\n\n3337. Isaack Wake musae regnantes.\n\n3338. Si unquam mihi in fatis sit, ut captivus ducar, si mihi daretur\noptio, hoc cuperem carcere concludi, his catenia illigari, cum hisce\ncaptivis concatenatis aetatem agere.\n\n3339. Epist. Primiero. Plerunque in qua simul ac pedem posui, foribus\npessulum abdo; ambitionem autem, amorem, libidinem, etc. excludo,\nquorum parens est ignavia, imperitia nutrix, et in ipso aeternitatis\ngremio, inter tot illustres animas sedem mihi sumo, cum ingenti quidem\nanimo, ut subinde magnatum me misereat, qui felicitatem hanc ignorant.\n\n3340. Chil. 2. Cent. 1. Adag. 1.\n\n3341. Virg. eclog. 1.\n\n3342. Founder of our public library in Oxon.\n\n3343. Ours in Christ Church, Oxon.\n\n3344. Animus lavatur inde a curis multa quiete et tranquillitate\nfruens.\n\n3345. Ser. 38. ad Fratres Erem.\n\n3346. Hom. 4. de poenitentia. Nam neque arborum comae pro pecorum\ntuguriis factae meridie per aestatem, optabilem exhibentes umbram oves\nita reficiunt, ac scripturarum lectio afflictas angore animas solatur\net recreat.\n\n3347. Otium sine literis mors est, et vivi hominis sepultura, Seneca.\n\n3348. Cap. 99. l. 57. de rer. var.\n\n3349. Fortem reddunt animum et constantem; et pium colloquium non\npermittit animum absurda cogitatione torqueri.\n\n3350. Altercationibus utantur, quae non permittunt animum submergi\nprofundis cogitationibus, de quibus otiose cogitat et tristatur in iis.\n\n3351. Bodin. prefat. ad meth. hist.\n\n3352. Operum subcis. cap. 15.\n\n3353. Hor.\n\n3354. Fatendum est cacumine Olympi constitutus supra ventos et\nprocellas, et omnes res humanas.\n\n3355. Who explain what is fair, foul, useful, worthless, more fully and\nfaithfully than Chrysippus and Crantor?\n\n3356. In Ps. xxxvi. omnis morbus animi in scriptura habet medicinam;\ntantum opus est ut qui sit seger, non recuset potionem quam Deus\ntemperavit.\n\n3357. In moral. speculum quo nos intueri possimus.\n\n3358. Hom. 28. Ut incantatione viris fugatur, ita lectione malum.\n\n3359. Iterum atque, iterum moneo, ut animam sacrae scripturae lectione\noccupes. Masticat divinum pabulum meditatio.\n\n3360. Ad 2. definit. 2. elem. In disciplinis humanis nihil praestantius\nreperitur: quippe miracula quaedam numerorum eruit tam abstrusa et\nrecondita, tanta nihilo minus facilitate et voluptate, ut, &c.\n\n3361. Which contained 1,080,000 weights of brass.\n\n3362. Vide Clavium in com. de Sacrobosco.\n\n3363. Distantias caelorum sola Optica dijudicat.\n\n3364. Cap. 4. et 5.\n\n3365. If the lamp burn brightly, then the man is cheerful and healthy\nin mind and body; if, on the other hand, he from whom the blood is\ntaken be melancholic or a spendthrift, then it will burn dimly, and\nflicker in the socket.\n\n3366. Printed at London, Anno 3620.\n\n3367. Once astronomy reader at Gresham College.\n\n3368. Printed at London by William Jones, 1623.\n\n3369. Praefat. Meth. Astrol.\n\n3370. Tot tibi sunt dotes virgo, quot sidera coelo.\n\n3371. Da pie Christe urbi bona sit pax tempore nostro.\n\n3372. Chalonerus, lib. 9. de Rep. Angel.\n\n3373. Hortus Coronarius medicus et culinarius, &c.\n\n3374. Tom. 1. de sanit. tuend. Qui rationem corporis non habent, sed\ncogunt mortalem immortali, terrestrem aethereae aequalem praestare\nindustriam: Caeterum ut Camelo usu venit, quod ei bos praedixerat, cum\neidem servirent domino et parte oneris levare illum Camelus recusasset,\npaulo post et ipsius curem, et totum onus cogeretur gestare (quod\nmortuo bove impletum) Ita animo quoque contingit, dum defatigato\ncorpori, &c.\n\n3375. Ut pulchram illam et amabilem sanitatem praestemus.\n\n3376. Interdicendae Vigiliae, somni paulo longiores conciliandi.\nAltomarus cap. 7. Somnus supra modum prodest, quovismodo conciliandus,\nPiso.\n\n3377. Ovid.\n\n3378. In Hippoc. Aphoris.\n\n3379. Crato cons. 21. lib. 2. duabus aut tribus horis post caenam, quum\njam cibus ad fundum ventriculi resederit, primum super latere dextro\nquiescendum, quod in tali decubito jecur sub ventriculo quiescat, non\ngravans sed cibum calfaciens, perinde ac ignis lebetem qui illi\nadmovetur; post primum somnum quiescendum latere sinistro, &c.\n\n3380. Saepius accidit melancholicis, ut nimium exsiccato cerebro\nvigiliis attenuentur. Ficinus, lib. 1. cap. 29.\n\n3381. Ter. That you may sleep calmly on either ear.\n\n3382. Ut sis nocte levis, sit tibi, caena brevis.\n\n3383. Juven. Sat. 3.\n\n3384. Hor. Scr. lib. 1. Sat. 5. The tipsy sailor and his travelling\ncompanion sing the praises of their absent sweethearts.\n\n3385. Sepositis curis omnibus quantum fieri potest, una cum vestibus,\n&c. Kirkst.\n\n3386. Ad horam somni aures suavibus cantibus et sonis delinire.\n\n3387. Lectio jucunda, aut sermo, ad quem attentior animus convertitur,\naut aqua ab alto in subjectam pelvim delabatur, &c. Ovid.\n\n3388. Aceti sorbitio.\n\n3389. Attenuat melancholiam, et ad conciliandum somnum juvat.\n\n3390. Quod lieni acetum conveniat.\n\n3391. Cont. 1. tract. 9. meditandum de aceto.\n\n3392. Sect. 5. memb. 1. Subsect. 6.\n\n3393. Lib. de sanit. tuenda.\n\n3394. In Som. Scip. fit enim fere ut cogitationes nostrae et sermones\npariant aliquid in somno, quale de Homero scribit Ennius, de quo\nvidelicet saepissime vigilans solebat cogitare et loqui.\n\n3395. Aristae hist. Neither the shrines of the gods, nor the deities\nthemselves, send down from the heavens those dreams which mock our\nminds with those flitting shadows,\u2014we cause them to ourselves.\n\n3396. Optimum de coelestibus et honestis meditari, et ea facere.\n\n3397. Lib. 3. de causis corr. art. tam mira monstra quaestionum saepe\nnascuntur inter eos, ut mirer eos interdum in somniis non terreri, aut\nde illis in tenebris audere verba facere, adeo res sunt monstrosae.\n\n3398. Icon. lib. 1.\n\n3399. Sect. 5. Memb. 1. Subs. 6.\n\n3400. Animi perturbationes summe fugiendae, metus potissimum et\ntristitia: earumque loco animus demulcendus hilaritate, animi\nconstantia, bona spe; removendi terrores, et earum consortium quos non\nprobant.\n\n3401. Phantasiae eorum placide subvertendae, terrores ab animo\nremovendi.\n\n3402. Ab omni fixa cogitatione quovismodo avertantur.\n\n3403. Cuncta mala corporis ab animo procedunt, quae nisi curentur,\ncorpus curari minime potest, Charmid.\n\n3404. Disputat. An morbi graviores corporis an animi. Renoldo\ninterpret. ut parum absit a furore, rapitur a Lyceo in concionem, a\nconcione ad mare, a mari in Siciliam, &c.\n\n3405. Ira bilem movet, sanguinem adurit, vitales spiritus accendit.\nmoestitia universum corpus infrigidat, calorem innatum extinguit,\nappetituin destruit, concoctionem impedit, corpus exsiccat, intellectum\npervertit. Quamobrem haec omnia prorsus vitanda sunt, et pro virili\nfugienda.\n\n3406. De mel. c. 26. ex illis solum remedium; multi ex visis, auditis,\n&c. sanati sunt.\n\n3407. Pro viribus annitendum in praedictis, tum in aliis, a quibus\nmalum velut a primaria causa occasionem nactum est, imaginationes\nabsurdae falsaeque et moestitia quaecunque subierit propulsetur, aut\naliud agendo, aut ratione persuadendo earum mutationem subito facere.\n\n3408. Lib. 2. c. 16. de occult. nat. Quisquis huic malo obnoxius est,\nacriter obsistat, et summa cura obluctetur, nec ullo modo foveat\nimaginationes tacite obrepentes animo, blandas ab initio et amabiles,\nsed quae adeo convalescunt, ut nulla ratione excuti queant.\n\n3409. 3. Tusc. ad Apollonium.\n\n3410. Facastorius.\n\n3411. Epist. de secretis artis et naturae cap. 7. de retard. sen.\nRemedium esset contra corruptionem propriam, si quilibet exerceret\nregimen sanitatis, quod consistit in rebus sex non naturalibus.\n\n3412. Pro aliquo vituperio non indigneris, nec pro admissione alicujus\nrei, pro morte alicujus, nec pro carcere, nec pro exilio, nec pro alia\nre, nec irascaris, nec timeas, nec doleas, sed cum summa praesentia\nhaec sustineas.\n\n3413. Quodsi incommoda adversitatis infortunia hoc malum invexerint,\nhis infractum animum opponas, Dei verbo ejusque fiducia te suffulcias,\n&c., Lemnius, lib. 1. c. 16.\n\n3414. Lib. 2. de ira.\n\n3415. Cap. 3. de affect. anim. Ut in civitatibus contumaces qui non\ncedunt politico imperio vi coercendi sunt; ita Deus nobis indidit\nalteram imperii formam; si cor non deponit vitiosum affectum, membra\nforas coercenda sunt, ne ruant in quod affectus impellant: et\nlocomotiva, quae herili imperio obtemperat, alteri resistat.\n\n3416. Imaginatio impellit spiritus, et inde nervi moventur, &c. Et\nobtemperant imaginationi et appetitui mirabili foedere, ad exequendum\nquod jubent.\n\n3417. Ovit Trist. lib. 5.\n\n3418. Participes inde calamitatis nostrae sunt, et velut exonerata in\neos sarcina onere levamur. Arist. Eth. lib. 9.\n\n3419. Camerarius Embl. 26. Cen. 2.\n\n3420. Sympos. lib. 6. cap. 10.\n\n3421. Epist. 8. lib. 3. Adversa fortuna habet in querelis levamentum;\net malorum relatio, &c.\n\n3422. Alloquium chari juvat, et solamen amici. Emblem. 54. cent. 1.\n\n3423. As David did to Jonathan, 1 Sam. xx.\n\n3424. Seneca Epist. 67.\n\n3425. Hic in civitate magna et turba magna neminem reperire possumus\nquocum suspirare familiariter aut jocari libere possimus. Quare te\nexpectamus, te desideramus, te arcessimus. Multa sunt enim quae me\nsolicitant et angunt, quae mihi videor aurestuas nactus, unius\nambulationis sermone exhaurire posse.\n\n3426. I have not a single friend this day, to whom I dare to disclose\nmy secrets.\n\n3427. Ovid.\n\n3428. De amicitia.\n\n3429. De tranquil. c. 7. Optimum est amicum fidelem nancisci in quem\nsecreta nostra infundamus; nihil aeque oblectat animum, quam ubi sint\npraeparata pectora, in quae tuto secreta descendant, quorum conscientia\naeque ac tua: quorum sermo solitudinem leniat, sententia consilium\nexpediat, hilaritas tristitiam dissipet, conspectusque ipse delectet.\n\n3430. Comment. l. 7. Ad Deum confugiamus, et peccatis veniam precemur,\ninde ad amicos, et cui plurimum tribuimus, nos patefaciamus totos, et\nanimi vulnus quo affligimur: nihil ad reficiendum animum efficacius.\n\n3431. Ep. Q. frat.\n\n3432. Aphor. prim.\n\n3433. Epist. 10.\n\n3434. Observando motus, gestus, manus, pedes, oculos, phantasiam, Piso.\n\n3435. Mulier melancholia correpta ex longa viri peregrinatione, et\niracunde omnibus respondens, quum maritus domum reversus, praeter spem,\n&c.\n\n3436. Prae dolore moriturus quum nunciatum esset uxorem peperisse\nfilium subito recuperavit.\n\n3437. Nisi affectus longo tempore infestaverit, tali artificio\nimaginationes curare oportet, praesertim ubi malum ab his velut a\nprimaria causa occasionem habuerit.\n\n3438. Lib. 1. cap. 16. Si ex tristitia aut alio affectu caeperit,\nspeciem considera, aut aliud qui eorum, quae subitam alterationem\nfacere possunt.\n\n3439. Evitandi monstrifici aspectus, &c.\n\n3440. Neque enim tam actio, aut recordatio rerum hujusmodi displicet,\nsed iis vel gestus alterius Imaginationi adumbrare, vehementer\nmolestum. Galat. de mor. cap. 7.\n\n3441. Tranquil. Praecipue vitentur tristes, et omnia deplorantes;\ntranquillitati inimicus est comes perturbatus, omnia gemens.\n\n3442. Illorum quoque hominum, a quorum consortio abhorrent, praesentia\namovenda, nec sermonibus ingratis obtudendi; si quis insaniam ab\ninsania sic curari aestimet, et proterve utitur, magis quam aeger\ninsanit. Crato consil. 184. Scoltzii.\n\n3443. Molliter ac suaviter aeger tractetur, nec ad ea adigatur quae non\ncurat.\n\n3444. Ob suspiciones curas, aemulationem, ambitionem, iras, &c. quas\nlocus ille ministrat, et quae fecissent melancholicum.\n\n3445. Nisi prius animum turbatissimum curasset; oculi sine capite, nec\ncorpus sine anima curari potest.\n\n3446. E graeco. You shall not cure the eye, unless you cure the whole\nhead also; nor the head, unless the whole body; nor the whole body,\nunless the soul besides.\n\n3447. Et nos non paucos sanavimus, animi motibus ad debitum revocatis,\nlib. 1. de sanit. tuend.\n\n3448. Consol. ad Apollonium. Si quis sapienter et suo tempore adhibeat,\nRemedia morbis diversis diversa sunt; dolentem sermo benignus sublevat.\n\n3449. Lib. 12. Epist.\n\n3450. De nat. deorum consolatur afflictos, deducit perterritos a\ntimore, cupiditates imprimis, et iracundias comprimit.\n\n3451. Heauton. Act. 1. Scen. 1. Ne metue, ne verere, crede inquam mihi,\naut consolando, aut consilio, aut rejuvero.\n\n3452. Novi faeneratorem avarud apud meus sic curatum, qui multam\npecuniam amiserat.\n\n3453. Lib. 1. consil. 12. Incredibile dictu quantum juvent.\n\n3454. Nemo istiusmodi conditionis hominibus insultet, aut in illos sit\nseverior, verum miseriae potius indolescat, vicemque deploret. lib. 2.\ncap. 16.\n\n3455. Cap. 7. Idem Piso Laurentius cap. 8.\n\n3456. Quod timet nihil est, ubi cogitur et videt.\n\n3457. Una vice blandiantur, una vice iisdem terrorem incutiant.\n\n3458. Si vero fuerit ex novo malo audito, vel ex animi accidente, aut\nde amissione mercium, aut morte amici, introducantur nova contraria his\nquae ipsum ad gaudia moveant; de hoc semper niti debemus, &c.\n\n3459. Lib. 3. cap. 14.\n\n3460. Cap. 3. Castratio olim a veteribus usa in morbis desperatis, &c.\n\n3461. Lib. 1. cap. 5. sic morbum morbo, ut clavum clavo, retundimus, et\nmalo nodo malum cuneum adhibemus. Novi ego qui ex subito hostium\nincursu et inopi nato timore quartanam depulerat.\n\n3462. Lib. 7. cap. 50. In acie pugnans febre quartana liberatus est.\n\n3463. Jacchinus, c. 15. in 9. Rhasis Mont. cap. 26.\n\n3464. Lib. 1. cap. 16. aversantur eos qui eorum affectus rident,\ncontemnunt. Si ranas et viperas comedisse se putant, concedere debemus,\net spem de cura facere.\n\n3465. Cap. 8. de mel.\n\n3466. Cistam posuit ex Medicorum consilio prope eum, in quem alium se\nmortuum fingentem pacuit; hic in cista jacens, &c.\n\n3467. Serres. 1550.\n\n3468. In 9. Rhasis. Magnam vim habet musica.\n\n3469. Cap. de Mania. Admiranda profecto res est, et digna expensione,\nquod sonorum concinnitas mentem emolliat, sistatque procellosas ipsius\naffectiones.\n\n3470. Laguens animus inde erigitur et reviviscit, nec tam aures\nafficit, sed et sonitu per arterias undique diffuso, spiritus tum\nvitales tum animales excitat, mentem reddens aeilem, &c.\n\n3471. Musica venustate sua mentes severiores capit, &c.\n\n3472. Animos tristes subito exhilarat, nubilos vultus serenat,\nausteritatem reponit, jucunditatem exponit, barbariemque facit deponere\ngentes, mores instituit, iracundiam mitigat.\n\n3473. Cithara tristitiam jucundat, timidos furores attenuat, cruentam\nsaevitiam blande reficit, languorem. &c.\n\n3474. Pet. Aretine.\n\n3475. Castilio de aulic. lib 1. fol. 27.\n\n3476. Lib. de Natali. cap. 12.\n\n3477. Quod spiritus qui in corde agitant tremulem et subsaltantem\nrecipiunt aerem in pectus, et inde excitantur, a spiritu musculi\nmoventur, &c.\n\n3478. Arbores radicibus avulsae, &c.\n\n3479. M. Carew of Anthony, in descript. Cornwall, saith of whales, that\nthey will come and show themselves dancing at the sound of a trumpet,\nfol. 35. 1. et fol. 154. 2 book.\n\n3480. De cervo, equo, cane, urso idem compertum; musica afficiuntur.\n\n3481. Numen inest numeris.\n\n3482. Saepe graves morbos modulatum carmen abegit. Et desperatis\nconciliavit opem.\n\n3483. Lib. 5. cap. 7. Moerentibus moerorem adimam, laetantem vero\nseipso reddam hilariorem, amantem calidiorem, religiosum divine numine\ncorreptum, et ad Deos colendos paratiorem.\n\n3484. Natalis Comes Myth. lib. 4. cap. 12.\n\n3485. Lib. 5. de rep. Curat. Musica furorem Sancti viti.\n\n3486. Exilire e convivio. Cardan, subtil, lib. 13.\n\n3487. Iliad. 1.\n\n3488. Libro 9. cap. 1. Psaltrias. Sambuciatrasque et convivalia ludorum\noblectamenta addita epuliis ex Asia invexit in urbem.\n\n3489. Comineus.\n\n3490. Ista libenter et magna cum voluptate spectare soleo. Et scio te\nillecebris hisce captum iri et insuper tripudiaturum, haud dubie\ndemulcebere.\n\n3491. In musicis supra omnem fidem capior et oblector; choreas\nlibentissime aspicio, pulchraram foeminarum venustate detineor, otiari\ninter has solutus curis possum.\n\n3492. 3. De legibus.\n\n3493. Sympos. quest. 5. Musica multos magis dementat quam vinum.\n\n3494. Animi morbi vel a musica curantur vel inferuntur.\n\n3495. Lib. 3. de anima Laetitia purgat sanguinem, valetudinem\nconservat, colorem inducit florentem, nitidum gratum.\n\n3496. Spiritus temperat, calorem excitat, naturalem virtutem\ncorroborat, juvenile corpus diu servat, vitam prorogat, ingenium acuit,\net hominum negotii quibuslibet aptiorem reddit. Schola Salern.\n\n3497. Dum contumelia vacant et festiva lenitate mordent, mediocres\nanimi aegritudines sanari solent, &c.\n\n3498. De mor. fol. 57. Amamusideo eos qui sunt faceti et jucundi.\n\n3499. Regim. sanit. part. 2. Nota quod arnicas bonus et dilectus\nsocius, narrationibus suis jucundis superat omneni melodiam.\n\n3500. Lib. 21. cap. 27.\n\n3501. Comment. in 4 Odyss.\n\n3502. Lib. 26. c. 15.\n\n3503. Homericum illud Nepenthes quod moerorem tollit, et cuthimiam, et\nhilaritatem parit.\n\n3504. Plaut. Bacch.\n\n3505. De aegritud. capitis. Omni modo generet laetitiam in iis, de iis\nquae audiuntur et videntur, aut odorantur, aut gustantur, aut quocunque\nmodo sentiri possunt, et aspectu formarum multi decoris et ornatus, et\nnegotiatione; jucunda, et blandientibus ludis, et promissis\ndistrahantur, eorum animi, de re aliqua quam timent et dolent.\n\n3506. Utantur ve nationibus ludis, jocis, amicorum consortiis, quae non\nsinunt animum turbari, vino et cantu et loci mutatione, et biberia, et\ngaudio, ex quibus praecipue delectantur.\n\n3507. Piso ex fabulis et ludis quaerenda delectatio. His versetur qui\nmaxima grati, sunt, cantus et chorea ad laetitiam prosunt.\n\n3508. Praecipue valet ad expellendam melancholiam stare in cantibus,\nludis, et sonis et habitare cum familiaribus, et praecipue cum puellis\njucundis.\n\n3509. Par. 5. de avocamentis lib. de absolvendo luctu.\n\n3510. Corporum complexus, cantus, ludi, formae, &c.\n\n3511. Circa hortos Epicuri frequenter.\n\n3512. Dypnosoph. lib. 10. Coronavit florido serto incendens odores, in\nculcitra plumea collocavit dulciculam potionem propinans psaltriam\nadduxit, &c.\n\n3513. Ut reclinata suaviter in lectum puella, &c.\n\n3514. Tom. 2. consult. 85.\n\n3515. Epist. fam. lib. 7. 22. epist. Heri demum bene potus, seroque\nredieram.\n\n3516. Valer. Max. cap. lib. 8. Interposita arundine cruribus suis, cum\nfiliis ludens, ab Alcibiade risus est.\n\n3517. Hor.\n\n3518. Hominibus facetis et ludis puerilibus ultra modum deditus adeo ut\nsi cui in eo tam gravitatem, quam levitatem considerare liberet, duas\npersonas distinctas in eo esse diceret.\n\n3519. De nugis curial. lib. 1. cap. 4. Magistratus et viri graves, a\nludis levioribus arcendi.\n\n3520. Machiavel vita ejus. Ab amico reprehensus, quod praeter\ndignitatem tripudiis operam daret, respondet, &c.\n\n3521. There is a time for all things, to weep, laugh, mourn, dance,\nEccles. iii. 4.\n\n3522. Hor.\n\n3523. John Harrington, Epigr. 50.\n\n3524. Lucretia toto sis licet usque die, Thaida nocte volo.\n\n3525. Lil. Giraldus hist. deor. Syntag. 1.\n\n3526. Lib. 2. de aur. as.\n\n3527. Eo quod risus esset laboris et modesti victus condimentum.\n\n3528. Calcag. epig.\n\n3529. Cap. 61. In deliciis habuit scurras et adulatores.\n\n3530. Universa gens supra mortales caeteros conviviorum studiosissima.\nEa enim per varias et exquisitas dapes, interpositis musicis et\njoculatoribus, in multas saepius horas extrahunt, ac subinde productis\nchoreis et amoribus foeminarum indulgent, &c.\n\n3531. Syntag. de Musis.\n\n3532. Atheneus lib. 12 et 14. assiduis mulierum vocibus, cantuque\nsymphoniae Palatium Persarum regis totum personabat. Jovius hist. lib.\n18.\n\n3533. Eobanus Hessus.\n\n3534. Fracastorius.\n\n3535. Vivite ergo laeti, O amici, procul ab angustia, vivite laeti.\n\n3536. Iterum precor et obtestor, vivite laeti: illad quod cor urit,\nnegligite.\n\n3537. Laetus in praesens animus quod ultra oderit curare. Hor. He was\nboth Sacerdoa et Medicus.\n\n3538. Haec autem non tam ut Sacerdos, amici, mando vobis, quam ut\nmedicus; nam absque hac una tanquam medicinarum vita, medicinae omnes\nad vitam producendam. adhibitae moriuntur: vivite laeti.\n\n3539. Locheus Anacreon.\n\n3540. Lucian. Necyomantia. Tom. 2.\n\n3541. Omnia mundana nugas aestima. Hoc solum tota vita persequere, ut\npraesentibus bene compositis, minime curiosus, aut ulla in re\nsolicitus, quam plurimum potes vitam hilarem traducas.\n\n3542. If the world think that nothing can be happy without love and\nmirth, then live in love and jollity.\n\n3543. Hildesheim spicel. 2. de Mania, fol. 161. Studia literarum et\nanimi perturbationes fugiat, et quantum potest jucunde vivat.\n\n3544. Lib. de atra bile. Gravioribus curis ludos et facetias aliquando\ninterpone, jocos, et quae solent animum relaxare.\n\n3545. Consil. 30. mala valetudo aucta et contracta est tristitia, ac\nproptera exhilaratione animi removenda.\n\n3546. Athen. dypnosoph. lib. 1.\n\n3547. Juven. sat. 8. You will find him beside some cutthroat, along\nwith sailors, or thieves, or runaways.\n\n3548. Hor. What does it signify whether I perish by disease or by the\nsword!\n\n3549. Frossard. hist. lib. 1. Hispani cum Anglorum vires ferre non\npossent, in fugam se dederunt, &c. Praecipites in fluvium se dederunt,\nne in hostium manus venirent.\n\n3550. Ter.\n\n3551. Hor Although you swear that you dread the night air.\n\n3552. \u1f28 \u03c0\u03af\u03b8\u03b9 \u1f20 \u1f04\u03c0\u03b9\u03b8\u03b9. Either drink or depart.\n\n3553. Lib. de lib. propriis. Hos libros, scio multos spernere, nam\nfelices his se non indigere putant, infelices ad solationem miseriae\nnon sufficere. Et tamen felicibus moderationem, dum inconstantiam\nhumanae felicitatis docent, praestant; infelices si omnia recte\naestimare velint, felices reddere possunt.\n\n3554. Nullum medicamentum omnes sanare potest; sunt affectus animi qui\nprorsus sunt insanabiles? non lamen artis opus sperni debet, aut\nmedicinae, aut philosophae.\n\n3555. The insane consolations of a foolish mind.\n\n3556. Salust. Verba virtutem non addunt, nec imperatoris oratio facile\ntimido fortem.\n\n3557. Job, cap. 16.\n\n3558. Epist. 13. lib. 1.\n\n3559. Hor.\n\n3560. Lib. 2. Essays, cap. 6.\n\n3561. Alium paupertas, alium orbitas, hunc morbi, illum timor, alium\ninjuriae, hunc insidiae, illum uxor, filii distrahunt, Cardan.\n\n3562. Boethius l. 1. met. 5.\n\n3563. Apuleius 4. florid. Nihil homini tam prospere datum divinitus,\nquin ei admixtum sit aliquid difficultatis, in amplissima quaque\nlaetitia subest quaedam querimonia, conjugatione quadam mellis et\nfellis.\n\n3564. Si omnes premantur, quis tu es qui solus evadere cupis ab ea lege\nquae neminem praeterit? cur te non mortalem factum et universi orbis\nregem fieri non doles?\n\n3565. Puteanus ep. 75. Neque cuiquam praecipue dolendum eo quod accidit\nuniversis.\n\n3566. Lorchan. Gallobelgicus lib. 3. Anno 1598. de Belgis. Sed eheu\ninquis euge quid agemus? ubi pro Epithalamio Bellonae flagellum, pro\nmusica harmonia terribilum lituorum et tubarum audias clangorem, pro\ntaedis nuptialibus, villarum, pagorum, urbium videas incendia; ubi pro\njubilo lamenta, pro risu fletus aerem complent.\n\n3567. Ita est profecto, et quisquis haec videre abnuis, huic seculi\nparum aptus es, aut potius nostrorum omnium conditionem ignoras, quibus\nreciproco quodam nexu laeta tristibus, tristia laetis invicem\nsuccedunt.\n\n3568. In Tusc. e vetere poeta.\n\n3569. Cardan lib. 1. de consol. Est consolationis genus non leve, quod\na necessitate fit; sive feras, sive non feras, ferendum est tamen.\n\n3570. Seneca.\n\n3571. Omni dolori tempus est medicina; ipsum luctum extinguit, injurias\ndelet, omnis mali oblivionem adfert.\n\n3572. Habet hoc quoque commodum omnis infelicitas, suaviorem vitam cum\nabierit relinquit.\n\n3573. Virg.\n\n3574. Ovid. For there is no pleasure perfect, some anxiety always\nintervenes.\n\n3575. Lorchan. Sunt namque infera superis, humana terrenis longe\ndisparia. Etenim beatae mentes feruntur libere, et sine ullo\nimpedimento, stellae, aethereique orbes cursus et conversiones suas jam\nsaeculis innumerabilibus constantissime conficiunt; verum homines\nmagnis angustiis. Neque hac naturae lege est quisquam mortalium\nsolutus.\n\n3576. Dionysius Halicar. lib. 8. non enim unquam contigit, nec post\nhomines natos invenies quenquam, cui omnia ex animi sententia\nsuccesserint, ita ut nulla in re fortuna sit ei adversata.\n\n3577. Vit. Gonsalvi lib. ult. ut ducibus fatale sit clarissimis a culpa\nsua, secus circumveniri cum malitia et invidia, imminutaque dignitate\nper contumeliam mori.\n\n3578. In terris purum illum aetherem non invenies, et ventos serenos;\nnimbos potius, procellas, calumnias. Lips. cent. misc. ep. 8.\n\n3579. Si omnes homines sua mala suasque curas in unum cumulum\nconferrent, aequis divisuri portionibus, &c.\n\n3580. Hor. ser. lib. 1.\n\n3581. Quod unusquisque propria mala novit, aliorum nesciat, in causa\nest, ut se inter alios miserum putet. Cardan, lib. 3. de consol.\nPlutarch de consol, ad Apollonium.\n\n3582. Quam multos putas qui se coelo proximos putarent, totidem\nregulos, si de fortunae tuae reliquiis pars iis minima contingat.\nBoeth. de consol. lib. 2. pros. 4.\n\n3583. You know the value of a thing from wanting more than from\nenjoying it.\n\n3584. Hesiod. Esto quod es; quod sunt alii, sine quemlibet esse; Quod\nnon es, nolis; quod potes esse, velis.\n\n3585. Aesopi fab.\n\n3586. Seneca.\n\n3587. Si dormirent semper omnes, nullus alio felicior esset. Card.\n\n3588. Seneca de ira.\n\n3589. Plato, Axiocho. An ignoras vitam hanc peregrinationem, &c. quam\nsapiences cum gaudio percurrunt.\n\n3590. Sic expedit; medicus non dat quod patiens vult, sed quod ipse\nbonum scit.\n\n3591. Frumentum non egreditur nisi trituratum, &c.\n\n3592. Non est poena damnantis sed flagellum corrigentis.\n\n3593. Ad haereditatem aeternam sic erudimur.\n\n3594. Confess. 6.\n\n3595. Nauclerum tempestas, athletam stadium, ducem pugna, magnanimum\ncalamitas, Christianum vero tentatio probat et examinat.\n\n3596. Sen. Herc. fur. The way from the earth to the stars is not so\ndowny.\n\n3597. Ideo Deus asperum fecit iter, ne dum delectantur in via,\nobliviscantur eorum quae sunt in patria.\n\n3598. Boethius l. 5. met. ult, Go now, brave fellows, whither the lofty\npath of a great example leads. Why do you stupidly expose your backs?\nThe earth brings the stars to subjection.\n\n3599. Boeth. pro. ult. Manet spectator cunctorum desuper praescius\ndeus, bonis proemia, malis supplicia dispensans.\n\n3600. Lib. de provid. voluptatem capiunt dii siquando magnos viros\ncolluctantes cum calamitate vident.\n\n3601. Ecce spectaculum Deo dignum. Vir fortis mala fortuna compositus.\n\n3602. 1 Pet. v. 7. Psal. lv. 22.\n\n3603. Raro sub eodem lare honestas et forma habitant.\n\n3604. Josephus Mussus vita ejus.\n\n3605. Homuncio brevis, macilentus, umbra hominis, &c. Ad stuporem ejus\neruditionem et eloquentiam admirati sunt.\n\n3606. Nox habet suas voluptates.\n\n3607. Lib. 5, ad finem, caecus potest esse sapiens et beatus, &c.\n\n3608. In Convivio lib. 25.\n\n3609. Joachimus Camerarius vit. ejus.\n\n3610. Riber. vit. ejus.\n\n3611. Macrobius.\n\n3612. Sueton. c. 7. 9.\n\n3613. Lib. 1. Corpore exili et despecto, sed ingenio et prudentia longe\naute se reges caeteros praeveniens.\n\n3614. Alexander Gaguinis hist. Polandiae. Corpore parvus eram, cubito\nvix altior uno, Sed tamen in parvo corpore magnus eram.\n\n3615. Ovid.\n\n3616. Vir. Aenei. 10.\n\n3617. If the fates give you large proportions, do you not require\nfaculties?\n\n3618. Lib. 2. cap. 20. oneri est illis corporis moles, et spiritus\nminus vividi.\n\n3619. Corpore breves prudentiores quum coaretata sit anima. Ingenio\npollet cui vim natura negavit.\n\n3620. Multis ad salutem animae profuit corporis aegritudo, Petrarch.\n\n3621. Lib. 7. Summa est totius Philosophiae, si tales, &c.\n\n3622. When we are sick we are most amiable.\n\n3623. Plinius epist. 7. lib. Quem infirmum libido solicitat, aut\navaritia, aut honores? nemini invidet, neminem miratur, neminem\ndespicit, sermone maligno non alitur.\n\n3624. Non terret princeps, magister, parens, judex; at aegritudo\nsuperveniens, omnia correxit.\n\n3625. Nat. Chytraeus Europ. deliciis. Labor, dolor, aegritudo, luctus,\nservire superbis dominis, jugum ferre superstitionis, quos habet charos\nsepelire, &c. condimenta vitae sunt.\n\n3626. Non tam mari quam proelio virtus, etiam lecto exhibetur: vincetur\naut vincet; aut tu febrem relinques, aut ipsa te. Seneca.\n\n3627. Tullius lib. 7. fam. ep. Vesicae morbo laborans, et urinae\nmittendae difficultate tanta, ut vix incrementum caperet; repellebat\nhaec omnia animi gaudium ob memoriam inventorum.\n\n3628. Boeth. lib. 2. pr. 4. Huic sensus exuperat, sed est pudori\ndegener sanguis.\n\n3629. Gaspar Ens polit. thes.\n\n3630. Does such presumption in your origin possess you?\n\n3631. Alii pro pecunia emunt nobilitatem, alii illam lenocinio, alii\nveneficiis, alii parricidiis; multis perditio nobilitate conciliat,\nplerique adulatione, detractione, calumniis, &c. Agrip. de vanit.\nscien.\n\n3632. Ex. homicidio saepe orta nobilitas et strenua carnificina.\n\n3633. Plures ob prostitutas filias, uxores, nobiles facti; multos\nvenationes, rapinae, caedes, praestigia, &c.\n\n3634. Sat. Menip.\n\n3635. Cum enim hos dici nobiles videmus, qui divitiis abundant,\ndivitiae vero raro virtutis sunt comites, quis non videt ortum\nnobilitatis degenerem? hunc usurae ditarunt, illum spolia, proditiones;\nhic veneficiis ditatus, ille adulationibus, huic adulteria lucrum\npraebent, nonullis mendacia, quidam ex conjuge quaestum faciunt,\nplerique ex natis, &c. Florent. hist. lib. 3.\n\n3636. Juven. A shepherd, or something that I should rather not tell.\n\n3637. Robusta improbitas a tyrannide incepta, &c.\n\n3638. Gasper Ens thesauro polit.\n\n3639. Gresserus Itinerar. fol. 266.\n\n3640. Hor. Nobility without wealth is more worthless than seaweed.\n\n3641. Syl. nup. lib. 4. num. 111.\n\n3642. Exod. xxxii.\n\n3643. Omnium nobilium sufficientia in eo probatur si venatica noverint,\nsi aleam, si corporis vires ingentibus poculis commonstrent, si naturae\nrobur numerosa venere probent, &c.\n\n3644. Difficile est, ut non sit superbus dives, Austin. ser. 24.\n\n3645. Nobilitas nihil aliud nisi improbitas, furor, rapina,\nlatrocinium, homicidium, luxus, venatio, violentia, &c.\n\n3646. The fool took away my lord in the mask, 'twas apposite.\n\n3647. De miser. curial. Miseri sunt, inepti sunt, turpes sunt, multi ut\nparietes aedium suarum speciosi.\n\n3648. Miraris aureos vestes, equos, canes, ordinem famulorum, lautas\nmensas, aedes, villas, praedia, piscinas, sylvas, &c. haec omnia\nstultus assequi potest. Pandalus noster lenocinio nobilitatus est,\nAeneas Sylvius.\n\n3649. Bellonius observ. lib. 2.\n\n3650. Mat. Riccius lib. 1. cap. 3. Ad regendam remp. soli doctores, aut\nlicentiati adsciscuntur, &c.\n\n3651. Lib. 1. hist, conditione servus, caeterum acer bello, et animi\nmagnitudine maximorum regum nemini secundus: ob haec a Mameluchis in\nregem electus.\n\n3652. Olaus Magnus lib. 18. Saxo Grammaticus, a quo rex Sueno et\ncaetera Danorum regum stemmata.\n\n3653. Seneca de Contro. Philos. epist.\n\n3654. Corpore sunt et animo fortiores spurii, plerumque ob amoris\nvehementiam, seminis crass. &c.\n\n3655. Vita Castruccii. Nec praeter rationem mirum videri debet, si quis\nrem considerare velit, omnes eos vel saltem maximam partem, qui in hoc\nterrarum orbe res praestantiores aggressi sunt, atque inter caeteros\naevi sui heroas excelluerunt, aut obscuro, aut abjecto loco editos, et\nprognatos fuisse abjectis parentibus. Eorum ego Catalogum infinitum\nrecensere possem.\n\n3656. Exercit. 265.\n\n3657. It is a thing deserving of our notice, that most great men were\nborn in obscurity, and of unchaste mothers.\n\n3658. Flor. hist. l. 3. Quod si nudos nos conspici contingat, omnium\nuna eademque erit facies; nam si ipsi nostras, nos eorum vestes\ninduamus, nos, &c.\n\n3659. Ut merito dicam, quod simpliciter sentiam, Paulum Schalichium\nscriptorem, et doctorem, pluris facio quam comitem Hunnorum, et Baronem\nSkradinum; Encyclopaediam tuam, et orbem disciplinarum omnibus\nprovinciis antefero. Balaeus epist. nuncupat. ad 5 cent, ultimam\nscript. Brit.\n\n3660. Praefat hist. lib. 1. virtute tua major, quam aut Hetrusci\nimperii fortuna, aut numerosa et decora prolis felicitate beatior\nevadis.\n\n3661. Curtius.\n\n3662. Bodine de rep. lib. 3. cap. 8.\n\n3663. Aeneas Silvius, lib. 2. cap. 29.\n\n3664. If children be proud, haughty, foolish, they defile the nobility\nof their kindred, Eccl. xxii, 8.\n\n3665. Cujus possessio nec furto eripi, nec incendio absumi, nec aquarum\nvoragine absorberi, vel vi morbi destrui potest.\n\n3666. Send them both to some strange place naked, ad ignotos, as\nAristippus said, you shall see the difference. Bacon's Essays.\n\n3667. Familiae splendor nihil opis attulit, &c.\n\n3668. Fluvius hic illustris, humanarum rerum imago, quae parvis ductae\nsub initiis, in immensum crescunt, et subito evanescunt. Exilis hic\nprimo flavius, in admirandam magnitudinem excrescit, tandemque in mari\nEuxino evanescit. I. Stuckius pereg. mar. Euxini.\n\n3669. For fierce eagles do not procreate timid ring-doves.\n\n3670. Sabinus in 6. Ovid. Met. fab. 4.\n\n3671. Lib. 1. de 4. Complexionibus.\n\n3672. Hor. ep. Od. 2. And although he boast of his wealth, Fortune has\nnot changed his nature.\n\n3673. Lib. 2. ep. 15. Natus sordido tuguriolo et paupere domo, qui vix\nmilio rugientem ventrem, &c.\n\n3674. Nihil fortunato insipiente intolerabilius.\n\n3675. Claud. l. 9. in Eutrop.\n\n3676. Lib. 1. de Rep. Gal. Quoniam et commodiore utuntur conditione, et\nhonestiore loco nati, jam inde a parvulis ad morum civilitatem educati\nsunt, et assuefacti.\n\n3677. Nullum paupertate gravius onus.\n\n3678. Ne quis irae divinae judicium putaret, aut paupertas exosa foret.\nGault. in cap. 2. ver. 18. Lucae.\n\n3679. Inter proceres Thebanos numeratus, lectum habuit genus, frequens\nfamulitium, domus amplas, &c. Apuleius Florid. l. 4.\n\n3680. P. Blesensis ep. 72. et 232. oblatos respui honores ex onere\nmetiens; motus arabitiosos rogatus non ivi, &c.\n\n3681. Sudat pauper foras in opere, dives in cogitatione; hic os aperit\noscitatione, ille ructatione; gravius ille fastidio, quam hic inedia\ncruciatur. Ber. ser.\n\n3682. In Hysperchen. Natura aequa est, puerosque videmus mendicorum\nnulla ex parte regum filiis dissimiles, plerumque saniores.\n\n3683. Gallo Tom. 2.\n\n3684. Et e contubernio foedi atque olidi ventris mors tandem educit.\nSeneca ep. 103.\n\n3685. Divitiarum sequela, luxus, intemperies, arroganta, superbia,\nfuror injustus, omnisque irrationibilis motus.\n\n3686. Juven. Sat. 6. Effeminate riches have destroyed the age by the\nintroduction of shameful luxury.\n\n3687. Saturn. Epist.\n\n3688. Vos quidem divites putatis felices, sed nescitis eorum miserias.\n\n3689. Et quota pars haec eorum quae istos discruciant? si nossetis\nmetus et curas, quibus obnoxii sunt, plane fugiendas vobis divitias\nexistimaretis.\n\n3690. Seneca in Herc. Oeteo.\n\n3691. Et diis similes stulta cogitatio facit.\n\n3692. Flamma simul libidinis ingreditur; ira, furor et superbia,\ndivitiarum sequela. Chrys.\n\n3693. Omnium oculis, odio, insidiis expositus, semper solicitus,\nfortunae ludibrium.\n\n3694. Hor. 2. 1. od. 10.\n\n3695. Quid me felicem toties jactastis amici? Qui cecidit, stabili non\nfuit ille loco. Boeth.\n\n3696. Ut postquam impinguati fuerint, devorentur.\n\n3697. Hor. Although a hundred thousand bushels of wheat may have been\nthreshed in your granaries, your stomach will not contain more than\nmine.\n\n3698. Cap. 6. de curat. graec. affect. rap. de providentia;\nquotiescunque divitiis affluentem hominem videmus, cumque pessimum, ne\nquaeso hunc beatissimum putemus, sed infelicem, censeamus, &c.\n\n3699. Hor. l. 2. Od. 9.\n\n3700. Hor. lib. 2.\n\n3701. Florid. lib. 4. Dives ille cibo interdicitur, et in omni copia\nsua cibum non accipit, cum interea totum ejus servitium hilare sit,\natque epuletur.\n\n3702. Epist. 115.\n\n3703. Hor. et mihi curto Ire licet mulo vel si libet usque Tarentum.\n\n3704. Brisonius.\n\n3705. Si modum excesseris, suavissima sunt molesta.\n\n3706. Et in cupidiis gulae, coquus et pueri illotis manibus ab\nexoneratione ventris omnia tractant, &c. Cardan. l. 8. cap. 46. de\nrerum varielate.\n\n3707. Epist.\n\n3708. Plin. lib. 57. cap. 6.\n\n3709. Zonaras 3. annal.\n\n3710. Plutarch. vit. ejus.\n\n3711. Hor Ser. lib. 1. Sat. 2.\n\n3712. Cap. 30. nullam vestem his induit.\n\n3713. Ad generum Cereris sine caede et sanguine pauci descendunt reges,\net sicca morte tyranni.\n\n3714. God shall deliver his soul from the power of the grave, Psal.\nxlix. 15.\n\n3715. Contempl. Idiot. Cap. 37. divitiarum acquisitio magni laboris,\npossessio magni timoris, arnissio magni doloris.\n\n3716. Boethius de consol. phil. l. 3. How contemptible stolid minds!\nThey covet riches and titles, and when they have obtained these\ncommodities of false weight and measures, then, and not before, they\nunderstand what is truly valuable.\n\n3717. Austin in Ps. lxxvi. omnis Philosophiae magistra, ad coelum via.\n\n3718. Bonaae mentis soror paupertas.\n\n3719. Paedagoga pietatis sobria, pia mater, cultu simplex, habitu\nsecura, consilio benesuada. Apul.\n\n3720. Cardan. Opprobrium non est paupertas: quod latro eripit, aut\npater non reliquit, cur mihi vitio daretur, si fortuna divitias\ninvidit? non aquilae, non, &c.\n\n3721. Tully.\n\n3722. Epist. 74. servus summe homo; servus sum, immo contubernalis,\nservus sum, at humilis amicus, immo conservus si cogitaveris.\n\n3723. Epist. 66 et 90.\n\n3724. Panormitan. rebus gestis Alph.\n\n3725. Lib. 4. num. 218. quidam deprehensus quod sederet loco nobilium,\nmea nobilitas, ait, est circa caput, vestra declinat ad caudam.\n\n3726. Tanto beatior es, quanto collectior.\n\n3727. Non amoribus inservit, non appetit honores, et qualitercunque\nrelictus satis habet, hominem se esse meminit, invidet nemini, neminem\ndespicit, neminem miratur, sermonibus malignis non attendit aut alitur.\nPlinius.\n\n3728. Politianus in Rustico.\n\n3729. Gyges regno Lydiae inflatus sciscitatum misit Apollinem an quis\nmortalium se felicior esset. Aglaium Areadum pauperrimum Apollo\npraetulit, qui terminos agri sui nunquam excesserat, rure suo\ncontentus. Val. lib. 1. c. 7.\n\n3730. Hor. haec est Vita solutorum misera ambitione, gravique.\n\n3731. Amos. 6.\n\n3732. Praefat. lib. 7. Odit naturam quod infra deos sit; irascitur diis\nquod quis illi antecedat.\n\n3733. De ira cap. 31. lib. 3. Et si multum acceperit, injuriam putat\nplura non accepisse; non agit pro tribunatu gratias, sed queritur quod\nnon sit ad praeturam perductus; neque haec grata, si desit consulatus.\n\n3734. Lips. admir.\n\n3735. Of some 90,000 inhabitants now.\n\n3736. Read the story at large in John Fox, his Acts and Monuments.\n\n3737. Hor. Sat. 2. ser. lib. 2.\n\n3738. 5 Florent. hist. virtus quietem parat, quies otium, otium porro\nluxum generat, luxus interitum, a quo iterum ad saluberrimas, &c.\n\n3739. Guicciard. in Hiponest nulla infelicitas subjectum esse legi\nnaturae &c.\n\n3740. Persius.\n\n3741. Omnes divites qui coelo et terra frui possunt.\n\n3742. Hor. lib. 1. epis. 12.\n\n3743. Seneca epist. 15. panem et aquam natura desiderat, et haec qui\nhabet, ipso cum Jove de felicitate contendat. Cibus simplex famem\nsedat, vestis tenuis frigius arcet. Senec. epist. 8.\n\n3744. Boethius.\n\n3745. Muffaes et alii.\n\n3746. Brissonius.\n\n3747. Psal. lxxxiv.\n\n3748. Si recte philosophemini, quicquid aptam moderationem\nsupergreditur, oneri potius quam usui est.\n\n3749. Lib. 7. 16. Cereris munus et aquae poculum mortales quaerunt\nhabere, et quorum saties nunquam est, luxus autem, sunt caetera, non\nepulae.\n\n3750. Satis est dives qui pane non indiget; nimium potens qui servire\nnon cogitur. Ambitiosa non est fames, &c.\n\n3751. Euripides menalip. O fili, mediocres divitiae hominibus\nconveniunt, nimia vero moles perniciosa.\n\n3752. Hor.\n\n3753. O noctes coenaeque deum.\n\n3754. Per mille fraudes doctosque dolos ejicitur, apud sociam\npaupertatem ejusque cultores divertens in eorum sinu et tutela\ndeliciatur.\n\n3755. Lucan. O protecting quality of a poor man's life, frugal means,\ngifts scarce yet understood by the gods themselves.\n\n3756. Lip. miscell. ep. 40.\n\n3757. Sat. 6. lib. 2.\n\n3758. Hor. Sat. 4.\n\n3759. Apuleius.\n\n3760. Chytreus in Europae deliciis. Accipite cives Veneti quod est\noptimum in rebus humanis, res humans contemnere.\n\n3761. Vah, vivere etiam nunc lubet, as Demea said, Adelph. Act. 4. Quam\nmultis non egeo, quam multa non desidero, ut Socrates in pompa, ille in\nnundinis.\n\n3762. Epictetus 77. cap. quo sum destinatus, et sequar alacriter.\n\n3763. Let whosoever covets it, occupy the highest pinnacle of fame,\nsweet tranquillity shall satisfy me.\n\n3764. Puteanus ep. 62.\n\n3765. Marullus. The immortal Muses confer imperishable pride of origin.\n\n3766. Hoc erit in votis, modus agri non ita parvus, Hortus ubi et tecto\nvicinus jugis aquae fons, et paulum sylvae, &c. Hor. Sat. 6. lib. 2.\nSer.\n\n3767. Hieronym.\n\n3768. Seneca consil. ad Albinum c. 11. qui continet se intra naturae\nlimites, paupertatem non sentit; qui excedit, eum in opibus paupertas\nsequitur.\n\n3769. Hom. 12. pro his quae accepisti gratias age, noli indignare pro\nhis quae non accepisti.\n\n3770. Nat. Chytreus deliciis Europ. Gustonii in aedibus Hubianis in\ncoenaculo e regione mensae. If your table afford frugal fare with\npeace, seek not, in strife, to load it lavishly.\n\n3771. Quid non habet melius pauper quam dives? vitam, valetudinem,\ncibum, somnum, libertatem, &c. Card.\n\n3772. Martial. l. 10. epig. 47. read it out thyself in the author.\n\n3773. Confess. lib. 6. Transiens per vicum quendam Mediolanensem,\nanimadverti pauperem quendam mendicum, jam credo saturum, jocantem\natque ridentem, et ingemui et locutus sum cum amicis qui mecum erant,\n&c.\n\n3774. Et certe ille laetabatur, ego anxius; securus ille, ego trepidus.\nEt si percontaretur me quisquam an exultare mallem, an metuere,\nresponderem, exultare: et si rursus interrogaret an ego talis essem, an\nqualis nunc sum, me ipsis curis confectum eligerem; sed perversitate,\nnon veritate.\n\n3775. Hor.\n\n3776. Hor. ep. lib. 1.\n\n3777. O si nunc morerer, inquit, quanta et qualia mihi imperfecta\nmanerent: sed si mensibus decem vel octo super vixero, omnia redigam ad\nlibellum, ab omni debito creditoque me explicabo; praetereunt interim\nmenses decem, et octo, et cum illis anni, et adhuc restant plura quam\nprius; quid igitur speras. O insane, finem quem rebus tuis non\ninveneras in juventa, in senecta impositurum? O dementiam, quum ob\ncuras et negotia tuo judicio sis infelix, quid putas futuram quum plura\nsupererint? Candan lib. 8. cap. 40. de rer. var.\n\n3778. Plutarch.\n\n3779. Lib. de natali. cap. 1.\n\n3780. Apud Stobeum ser. 17.\n\n3781. Hom. 12. in 2.\n\n3782. Non in paupertate, sed in paupere (Senec.) non re, sed opinione\nlabores.\n\n3783. Vobiscus Aureliano, sed si populus famelicus inedia laboret, nec\narma, leges, pudor, magistratus, coercere valent.\n\n3784. One of the richest men in Rome.\n\n3785. Serm. Quidam sunt qui pauperes esse volunt ita ut nihil illis\ndesit, sic commendant ut nullam patiantur inopiam; sunt et alii mites,\nquamdiu dicitur et agitur ad eorum arbitrium, &c.\n\n3786. Nemo paupertatem commendaret nisi pauper.\n\n3787. Petronius Catalec.\n\n3788. Ovid. There is no space left on our bodies for a fresh stripe.\n\n3789. Ovid.\n\n3790. Plutarch. vit. Crassi.\n\n3791. Lucan. lib. 9.\n\n3792. An quum super fimo sedit Job, an eum omnia abstulit diabolus, &c.\npecuniis privatus fiduciam deo habuit, omni thesauro preciosiorem.\n\n3793. Haec videntes sponte philosophemini, nec insipientum affectibus\nagitemur.\n\n3794. 1 Sam. i. 8.\n\n3795. James i. 2. My brethren, count it an exceeding joy, when you fall\ninto divers temptations.\n\n3796. Afflictio dat intellectum; quos Deus diligit castigat. Deus\noptimum quemque aut mala valetudine aut luctu afficit. Seneca.\n\n3797. Quam sordet mihi terra quum coelum intueor.\n\n3798. Senec. de providentia cap. 2. Diis ita visum, dii melius norunt\nquid sit in commodum meum.\n\n3799. Hom. Iliad. 4.\n\n3800. Hom. 9. voluit urbem tyrannus evertere, et Deus non prohibuit;\nvoluit captivos ducere, non impedivit; voluit ligare, concessit, &c.\n\n3801. Psal. cxiii. De terra inopem, de stercore erigit pauperem.\n\n3802. Micah. viii. 7.\n\n3803. Preme, preme, ego cum Pindaro, \u1f00\u03b2\u03ac\u03c0\u03c4\u03b9\u03c3\u03c4\u03bf\u03c2 \u1f72\u03b9\u03bc\u03b9 \u03c9\u03c2 \u03c6\u03b5\u03bb\u03bb\u03bf\u03c2 \u1f51\u03c0' \u1f10\u03bb\u03bc\u03b1\nimmersibillis sum sicut suber super maris septum. Lipsius.\n\n3804. Hic ure, hic seca, ut in aeternum parcas, Austin. Diis fruitur\niratis, superat et crescit malis. Mutium ignis, Fabricium paupertas,\nRegulum tormenta, Socratem venenum superare non potuit.\n\n3805. Hor. epist. 16. lib. 1.\n\n3806. Hom. 5. Auferet pecunias? at habet in coelis: patria dejiciet? at\nin coelestem civitatem mittet: vincula injiciet? at habet solutam\nconscientiam: corpus interficiet, at iterum resurget; cum umbra pugnat\nqui cum justo pugnat.\n\n3807. Leonides.\n\n3808. Modo in pressura, in tentationibus, erit postea bonum tuum\nrequies, aeternitas, immortalitas.\n\n3809. Dabit Deus his quoque finem.\n\n3810. Seneca.\n\n3811. Nemo desperet meliora lapsus.\n\n3812. Theocritus. Hope on, Battus, tomorrow may bring better luck;\nwhile there's life there's hope.\n\n3813. Ovid.\n\n3814. Ovid.\n\n3815. Thales.\n\n3816. Lib. 7. Flor. hist. Omnium felicissimus, et locupletissimus, &c.\nincarceratus saepe adolescentiam periculo mortis habuit, solicitudinis\net discriminis plenam, &c.\n\n3817. Laetior successit securitas quae simul cum divitiis cohabitare\nnescit. Camden.\n\n3818. Pecuniam perdidisti, fortassis illa te perderet manens. Seneca.\n\n3819. Expeditior es ob pecuniarum jacturam. Fortuna opes auferre, non\nanimum potest. Seneca.\n\n3820. Hor. Let us cast our jewels and gems, and useless gold, the cause\nof all vice, into the sea, since we truly repent of our sins.\n\n3821. Jubet me posthac fortuna expeditius Philosophari.\n\n3822. I do not desire riches, nor that a price should be set upon me.\n\n3823. In frag. Quirites, multa mihi pericula domi, militae multa\nadversa fuere, quorum alia toleravi, alia deorum auxilio repuli et\nvirtute mea; nunquam animus negotio defuit, nec decretis labor; nullae\nres nec properae nec adversae ingenium mutabant.\n\n3824. Qualis mundi statis supra lunam semper serenus.\n\n3825. Bona meus nullum tristioris fortunae recipit incursum, Val. lib.\n4. c. 1. Qui nil potest sperare, desperet nihil.\n\n3826. Hor.\n\n3827. Aequam. memento rebus in arduis servare mentem, lib. 2. Od. 3.\n\n3828. Epict. c. 18.\n\n3829. Ter. Adel. act. 4. Sc. 7.\n\n3830. Unaquaeque res duas habet ansas, alternam quae teneri, alteram\nquae non potest; in manu nostra quam volumus accipere.\n\n3831. Ter. And. Act. 4. sc. 6.\n\n3832. Epictetus. Invitatus ad convivium, quae apponuntur comedis, non\nquaeris ultra; in mundo multa rogitas quae dii negant.\n\n3833. Cap. 6. de providentia. Mortales cum sint rerum omnium indigi,\nideo deus aliis divitias, aliis paupertatem distribuit, ut qui opibus\npollent, materiam subministrent; qui vero inopes, exercitatas artibus\nmanus admoveant.\n\n3834. Si sint omnes equales, necesse est ut omnes fame pereant; quis\naratro terram sulcaret, quis sementem faceret, quis plantas sereret,\nquis vinum exprimeret?\n\n3835. Liv. lib. 1.\n\n3836. Lib. 3. de cons.\n\n3837. Seneca.\n\n3838. Vide Isaacum Pontanum descript. Amsterdam. lib. 2. c. 22.\n\n3839. Vide Ed. Pelham's book edit. 1630.\n\n3840. Heautontim. Act. 1. Sc. 2.\n\n3841. Epist. 98. Omni fortuna valentior ipse animus, in utramque partem\nres suas ducit, beataeque ac miserae vitae sibi causa est.\n\n3842. Fortuna quem nimium fovet stultum facil. Pub. Mimus.\n\n3843. Seneca de beat. vit. cap. 14. miseri si deserantur ab ea,\nmiseriores si obruantur.\n\n3844. Plutarch, vit. ejus.\n\n3845. Hor. epist. l. 1. ep. 18.\n\n3846. Hor.\n\n3847. Boeth. 2.\n\n3848. Epist. lib. 3. vit. Paul. Ermit. Libet eos nunc interrogare qui\ndomus marmoribus vestiunt, qui uno filo villarum ponunt precia, huic\nseni modo quid unquam defuit? vos gemma bibitis, ille concavis manibus\nnaturae satisfecit; ille pauper paradisum capit, vos avaros gehenna\nsuscipiet.\n\n3849. It matters little whether we are enslaved by men or things.\n\n3850. Satur. l. 11. Alius libidini servit, alius ambitioni, omnes spei,\nomnes timori.\n\n3851. Nat. lib. 3.\n\n3852. Consol. l. 5.\n\n3853. O generose, quid est vita nisi carcer animi!\n\n3854. Herbastein.\n\n3855. Vertomannus navig. l. 2. c. 4. Commercia in nundinis noctu hora\nsecunda ob nimios qui saeviunt interdiu aestus exercent.\n\n3856. Ubi verior contemplatio quam in solitudine? ubi studium solidius\nquam in quiete?\n\n3857. Alex. ab Alex. gen. dier. lib. 1. cap. 2.\n\n3858. In Ps. lxxvi. non ita laudatur Joseph cum frumenta distribueret,\nac quum carcerem habitaret.\n\n3859. Boethius.\n\n3860. Philostratus in deliciis. Peregrini sunt imbres in terra et\nfluvii in mari Jupiter apud Aegyptos, sol apud omnes; hospes anima in\ncorpore, luscinia in aere, hirundo in domo, Ganymedes coelo, &c.\n\n3861. Lib. 16. cap. 1. Nullam frugem habent potus ex imbre: Et hae\ngentes si vincantur, &c.\n\n3862. Lib. 5. de legibus. Cumque cognatis careat et amicis, majorem\napud deos et apud homines misericordiam meretur.\n\n3863. Cardan, de consol. lib. 2.\n\n3864. Seneca.\n\n3865. Benzo.\n\n3866. Summo mane ululatum oriuntur, pectora percutientes, &c.\nmiserabile spectaculum exhibentes. Ortelius in Graecia.\n\n3867. Catullus.\n\n3868. Virgil. I live now, nor as yet relinquish society and life, but I\nshall resign them.\n\n3869. Lucan. Overcome by grief, and unable to endure it, she exclaimed,\n'Not to be able to die through sorrow for thee were base.'\n\n3870. 3 Annal.\n\n3871. The colour suddenly fled her cheek, the distaff forsook her hand,\nthe reel revolved, and with dishevelled locks she broke away, wailing\nas a woman.\n\n3872. Virg. Aen. 10. Transfix me, O Rutuli, if you have any piety:\npierce me with your thousand arrows.\n\n3873. Confess. l. 1.\n\n3874. Juvenalis.\n\n3875. Amator scortum vitae praeponit, iracundus vindictam, parasitus\ngulam, ambitiosus honores, avarus opes, miles rapinam, fur praedam;\nmorbos odimus et accersimus. Card.\n\n3876. Seneca; quum nos sumus, mors non adest; cum vero mors adest, tum\nnos non sumus.\n\n3877. Bernard. c. 3. med. nasci miserum, vivere poena, angustia mori.\n\n3878. Plato Apol. Socratis. Sed jam hora est hinc abire, &c.\n\n3879. Comedi ad satietatem, gravitas me offendit; parcius edi, non est\nexpletum desiderium; venereas delicias sequor, hinc morbus, lassitudo,\n&c.\n\n3880. Bern. c. 3. med. de tantilla laetitia, quanta tristitia; post\ntantam voluptatem quam gravis miseria?\n\n3881. Est enim mors piorum felix transitus de labore ad refrigerium, de\nexpectatione ad praemium, de agone ad bravium.\n\n3882. Vaticanus vita ejus.\n\n3883. Luc.\n\n3884. Il. 9 Homer. It is proper that, having indulged in becoming grief\nfor one whole day, you should commit the dead to the sepulchre.\n\n3885. Ovid.\n\n3886. Consol. ad Apolon. non est libertate nostra positum non dolere,\nmisericordiam abolet, &c.\n\n3887. Ovid, 4 Trist.\n\n3888. Tacitus lib. 4.\n\n3889. Lib. 9. cap. 9. de civitate Dei. Non quaero cum irascatur sed\ncur, nor utrum sit tristis sed unde, non utrum timeat sed quid timeat.\n\n3890. Festus verbo minuitur. Luctui dies indicebatur cum liberi\nnascantur, cum frater abit, amicus ab hospite captivus domum redeat,\npuella desponsetur.\n\n3891. Ob hanc causam mulieres ablegaram ne talia facerent; nos haec\naudientes erubuimus et destitimus a lachrymis.\n\n3892. Lib. 1. class. 8. de Claris. Jurisconsultis Patavinis.\n\n3893. 12. Innuptae puellae amictae viridibus pannis, &c.\n\n3894. Lib. de consol.\n\n3895. Praeceptis philosophiae confirmatus adversus omnem fortunae vim,\net te consecrata in coelumque recepta, tanta affectus laetitia sum ac\nvoluptate, quantam animo capere possum, ac exultare plane mihi videor,\nvictorque de omni dolore et fortuna triumphare.\n\n3896. Ut lignum uri natum, arista secari, sic homines mori.\n\n3897. Boeth. lib. 2. met. 3.\n\n3898. Boeth.\n\n3899. Nic. Hensel. Breslagr. fol. 47.\n\n3900. Twenty then present.\n\n3901. To Magdalen, the daughter of Charles the Seventh of France.\nObeunt noctesque diesque, &c.\n\n3902. Assyriorum regio funditus deleta.\n\n3903. Omnium quot unquam Sol aspexit urbium maxima.\n\n3904. Ovid. What of ancient Athens but the name remains?\n\n3905. Arcad. lib. 8.\n\n3906. Praefat. Topogr. Constantinop.\n\n3907. Nor can its own structure preserve the solid globe.\n\n3908. Epist. Tull. lib. 3.\n\n3909. Quum tot oppidorum cadavera ante oculus projecta jacent.\n\n3910. Hor. lib. 1. Od. 24.\n\n3911. De remed. fortuit.\n\n3912. Erubesce tanta tempestate quod ad unam anchoram stabas.\n\n3913. Vis aegrum, et morbidum, fitibundum\u2014gaude potius quod his malis\nliberatus sit.\n\n3914. Uxorem bonam aut invenisti, aut sic fecisti; si inveneris, aliam\nhabere te posse ex hoc intelligamus: si feceris, bene speres, salvus\nest artifex.\n\n3915. Stulti est compedes licet aureas amare.\n\n3916. Hor.\n\n3917. Hor. lib. 1. Od. 24.\n\n3918. Virg. 4. Aen.\n\n3919. Cap. 19. Si id studes ut uxor, amici, liberi perpetuo vivant,\nstultus es.\n\n3920. Deos quos diligit juvenes rapit, Menan.\n\n3921. Consol. ad Apol. Apollonius filius tuus in flore decessit, ante\nnos ad aeternitatem digressus, tanquam e convivio abiens, priusquam in\nerrorem aliquem e temulentia incideret, quales in longa senecta\naccidere solent.\n\n3922. Tom. 1. Tract. de luctu. Quid me mortuum miserum vocas, qui te\nsum multo felicior? aut quid acerbi mihi putas contigisse? an quia non\nsum malus senex, ut tu facie rugosus, incurvus, &c. O demens, quid tibi\nvidetur in vita boni? nimirum amicitias, caenas, &c. Longe melius non\nesurire quam edere; non sitire, &c. Gaude potius quod morbos et febres\neffugerim, angorem animi, &c. Ejulatus quid prodest quid lachryimae,\n&c.\n\n3923. Virgil.\n\n3924. Hor.\n\n3925. Chytreus deliciis Europae.\n\n3926. Epist. 85.\n\n3927. Sardus de mor. gen.\n\n3928. Praemeditatione facilem reddere quemque casum. Plutarchus\nconsolatione ad Apollonium. Assuefacere non casibus debemus. Tull. lib.\n3. Tusculan. quaest.\n\n3929. Cap. 8. Si ollam diligas, memento te ollam diligere, non\nperturbaberis ea confracta; si filium aut uxorem, memento hominem. a te\ndiligi, &c.\n\n3930. Seneca.\n\n3931. Boeth, lib. 1. pros. 4.\n\n3932. Qui invidiam ferre non potest, ferre contemptum cogitur.\n\n3933. Ter. Heautont.\n\n3934. Epictetus c. 14. Si labor objectus fuerit tolerantiae, convicium\npatientiae, &c. si ita consueveris, vitiis non obtemperabis.\n\n3935. Ter. Phor.\n\n3936. Alciat Embl.\n\n3937. Virg. Aen.\n\n3938. My breast was not conscious of this first wound, for I have\nendured still greater.\n\n3939. Nat. Chytreus deliciis Europae, Felix civitas quae tempore pacis\nde bello cogitat.\n\n3940. Occupat extremum scabies; mihi turpe relinqui est. Hor.\n\n3941. Lipsius epist. quaest. l. 1. ep. 7.\n\n3942. Lipsius epist. lib. I. epist. 7.\n\n3943. Gloria comitem habet invidiam, pari onere premitur retinendo ac\nacquirendo.\n\n3944. Quid aliud ambitiosus sibi parat quam ut probra ejus pateant?\nnemo vivens qui non habet in vita plura vitoperatione quam laude digna;\nhis malis non melius occurritur, quam si bene latueris.\n\n3945. Et omnes fama per urbes garrula laudet.\n\n3946. Sen. Her. fur.\n\n3947. Hor. I live like a king without any of these acquisitions.\n\n3948. But all my labour was unprofitable; for while death took off some\nof my friends, to others I remain unknown, or little liked, and these\ndeceive me with false promises. Whilst I am canvassing one party,\ncaptivating another, making myself known to a third, my age increases,\nyears glide away, I am put off, and now tired of the world, and\nsurfeited with human worthlessness. I rest content.\n\n3949. The right honourable Lady Francis Countess Dowager of Exeter. The\nLord Berkley.\n\n3950. Distichon ejus in militem Christianum e Graeco. Engraven on the\ntomb of Fr. Puccius the Florentine in Rome. Chytreus in deliciis.\n\n3951. Paederatus in 300 Lacedaemoniorum numerum non electus risit,\ngratulari se dicens civitatem habere 300 cives se meliores.\n\n3952. Kissing goes by favour.\n\n3953. Aeneas Syl. de miser. curial. Dantur honores in curiis non\nsecundum honores et virtutes, sed ut quisque ditior est atque\npotentior, eo magis honoratur.\n\n3954. Sesellius lib. 2. de repub. Gallorum. Favore apud nos et gratia\nplerumque res agitur; et qui commodum aliquem nacti sunt intercessorem,\naditum fere habent ad omnes praefecturas.\n\n3955. Slaves govern; asses are decked with trappings; horses are\ndeprived of them.\n\n3956. Imperitus periti munus occupat, et sic apud vulgus habetur. Ille\nprofitetur mille coronatus, cum nec decem mercatur; alius e diverso\nmille dignus, vix decem consequi potest.\n\n3957. Epist. dedict. disput. Zeubbeo Bondemontio, et Cosmo Rucelaio.\n\n3958. Quum is qui regnat, et regnandi sit imperitus.\n\n3959. Lib. 22. hist.\n\n3960. Ministri locupletiores sunt iis quibus ministratur.\n\n3961. Hor. lib. 2. Sat. 5. Learn how to grow rich.\n\n3962. Solomon Eccles. ix. 11.\n\n3963. Sat. Menip.\n\n3964. O wretched virtue! you are therefore nothing but words, and I\nhave all this time been looking upon you as a reality, while you are\nyourself the slave of fortune.\n\n3965. Tale quid est apud Valent. Andream Apolog. manip. 5. apol. 39.\n\n3966. Stella Fomahant immortalitatem dabit.\n\n3967. Lib. de lib. propiis.\n\n3968. Hor. The muse forbids the praiseworthy man to die.\n\n3969. Qui induit thoracem aut galeam, &c.\n\n3970. Lib. 4. de guber. Dei. Quid est dignitas indigno nisi circulus\naureus in naribus suis.\n\n3971. In Lysandro.\n\n3972. Ovid. Met.\n\n3973. Magistratus virum indicat.\n\n3974. Ideo boni viri aliquando gratiam non accipiunt, ne in superbiam\neleventur venositate jactantiae, ne altitudo muneris neglentiores\nefficiat.\n\n3975. Aelian.\n\n3976. Injuriarum remedium est oblivio.\n\n3977. Mat. xviii. 22. Mat. v. 39.\n\n3978. Rom. xii. 17.\n\n3979. Si toleras injuriam, victor evadis; qui enim pecuniis privatus\nest, non est privatus victoria in hac philosophia.\n\n3980. Dispeream nisi te ultus fuero: dispeream nisi ut me deinceps ames\neffecero.\n\n3981. Joach. Camerarius Embl. 21. cent. 1.\n\n3982. Heliodorus.\n\n3983. Reipsa reperi nihil esse homini melius facilitate et clementia.\nTer. Adelph.\n\n3984. Ovid.\n\n3985. Camden in Glouc.\n\n3986. Usque ad pectus ingressus est, aquam, &c. cymbam amplectens,\nsapientissime, rex ait, tua humilitas meam vicit superbiam, et\nsapientia triumphavit ineptiam; collum ascende quod contra te fatuus\nerexi, intrabis terram quam hodie fecit tuam benignitas, &c.\n\n3987. Chrysostom, contumeliis affectus est et eas pertulit; opprobriis,\nnec ultus est; verberibus caesus, nec vicem reddidit.\n\n3988. Rom. xii. 14.\n\n3989. Pro.\n\n3990. Contend not with a greater man, Pro.\n\n3991. Occidere possunt.\n\n3992. Non facile aut tutum in eum scribere qui potest proscribere.\n\n3993. Arcana tacere, otium recte collocare, injuriam posse ferre,\ndifficillimum.\n\n3994. Psal. xlv.\n\n3995. Rom. xii.\n\n3996. Psa. xiii. 12.\n\n3997. Nullus tam severe inimicum suum ulcisci potest, quam Deus solet\nmiserorum oppressores.\n\n3998. Arcturus in Plaut. He adjudicates judgment again, and punishes\nwith a still greater penalty.\n\n3999. Hor. 3. od. 2.\n\n4000. Wisd. xi. 6.\n\n4001. Juvenal.\n\n4002. Apud Christianos non qui patitur, sed qui facit injuriam miser\nest. Leo ser.\n\n4003. Neque praecepisset Deus si grave fuisset; sed qua ratione potero?\nfacile si coelum suspexeris; et ejus pulchritudine, et quod pollicetur\nDeus, &c.\n\n4004. Valer. lib. 4. cap. 1.\n\n4005. Ep. Q. frat.\n\n4006. Camerarius, emb. 75. cen. 2.\n\n4007. Pape, inquit: nullum animal tam pusillum quod non cupiat ulcisci.\n\n4008. Quod tibi fieri non vis, alteri ne feceris.\n\n4009. 1 Pet. ii.\n\n4010. Siquidem malorum proprium est inferre damna, et bonorum\npedissequa est injuria.\n\n4011. Alciat. emb.\n\n4012. Naturam expellas furca licet usque recurret.\n\n4013. By many indignities we come to dignities. Tibi subjicito quae\nfiunt aliis, furtum convitia, &c. Et in iis in te admissis non\nexcandesces. Epictetus.\n\n4014. Plutarch. quinquagies Catoni dies dicta ab inimicis.\n\n4015. Lib. 18.\n\n4016. Hoc scio pro certo quod si cum stercore certo, vinco seu vincor,\nsemper ego maculor.\n\n4017. Lib. 8. cap. 2.\n\n4018. Obloquutus est, probrumque tibi intulit quispiam, sive vera is\ndixerit, sive falsa, maximam tibi coronam texueris si mansuete\nconvitium tuleris. Chrys. in 6. cap. ad Rom. ser. 10.\n\n4019. Tullius epist. Dolabella, tu forti sis animo; et tua moderatio,\nconstantia, eorum infamet injuriam.\n\n4020. Boethius consol. lib. 4. pros. 3.\n\n4021. Amongst people in every climate.\n\n4022. Ter. Phor.\n\n4023. Camerar. emb. 61. cent. 3. Why should you regard the harmless\nshafts of a vain-speaking tongue\u2014does the exalted Diana care for the\nbarking of a dog?\n\n4024. Lipsius elect. lib. 3. ult. Latrant me jaceo, ac taceo, &c.\n\n4025. Catullus.\n\n4026. The symbol of I. Kevenheder, a Carinthian baron, saith Sambucus.\n\n4027. The symbol of Gonzaga, Duke of Mantua.\n\n4028. Pers. sat. 1.\n\n4029. Magni animi est injurias despicere, Seneca de ira, cap. 31.\n\n4030. Quid turpius quam sapientis vitam ex insipientis sermone pendere?\nTullius 2. de finibus.\n\n4031. Tua te conscientia salvare, in cubiculum ingredere, ubi secure\nrequiescas. Minuit se quodammodo proba bonitas conscientiae secretum,\nBoethius, l. 1. pros. 4.\n\n4032. Ringantur licet et maledicant; Palladium illud pectori oppono,\nnon moveri: consisto modestiae veluti sudi innitens, excipio et frango\nstultissimum impetum livoris. Putean. lib. 2. epist. 53.\n\n4033. Mil. glor. Act. 3. Plautus.\n\n4034. Bion said his father was a rogue, his mother a whore, to prevent\nobloquy, and to show that nought belonged to him but goods of the mind.\n\n4035. Lib. 2. ep. 25.\n\n4036. Nosce teipsum.\n\n4037. Contentus abi.\n\n4038. Ne fidas opibus, neque parasitis, trahunt in praecipitium.\n\n4039. Pace cum hominibus habe, bellum cum vitiis. Otho. 2. imperat.\nsymb.\n\n4040. Daemon te nunquam otiosum inveniat. Hieron.\n\n4041. Diu deliberandum quod statuendum est semel.\n\n4042. Insipientis est dicere non putaram.\n\n4043. Ames parentem, si equum, aliter feras; praestes parentibus\npietatem, amicis dilectionem.\n\n4044. Comprime linguam. Quid de quoque viro et cui dicas saepe caveto.\nLibentius audias quam loquaris; vive ut vivas.\n\n4045. Epictetus: optime feceris si ea fugeris quae in alio reprehendis.\nNemini dixeris quae nolis efferri.\n\n4046. Fuge sussurones. Percontatorem fugito, &c.\n\n4047. Sint sales sine vilitate. Sen.\n\n4048. Sponde, presto noxa.\n\n4049. Camerar. emb. 55. cent. 2. cave cui credas, vel nemini fidas\nEpicarmus.\n\n4050. Tecum habita.\n\n4051. Bis dat qui cito dat.\n\n4052. Post est occasio calva.\n\n4053. Nimia familiaritas parit contemptum.\n\n4054. Mendacium servile vitium.\n\n4055. Arcanum neque inscrutaberis ullius unquam, commissumque teges,\nHor. lib. 1, ep. 19. Nec tua laudabis studia aut aliena reprendes. Hor.\nep. lib. 18.\n\n4056. Ne te quaesiveris extra.\n\n4057. Stultum est timere, quod vitari non potest.\n\n4058. De re amissa irreparabili ne doleas.\n\n4059. Tant eris aliis quanti tibi fueris.\n\n4060. Neminem esto laudes vel accuses.\n\n4061. Nullius hospitis grata est mora longa.\n\n4062. Solonis lex apud. Aristotelem Gellius lib. 2. cap. 12.\n\n4063. Nullum locum putes sine teste, semper adesse Deum cogita.\n\n4064. Secreto amicos admone, lauda palam.\n\n4065. Ut ameris amabilis esto. Eros et anteros gemelli Veneris, amatio\net redamatio. Plat.\n\n4066. Dum fata sinunt vivite laeti, Seneca.\n\n4067. Id apprime in vita utile, ex aliis observare sibi quod ex usu\nsiet. Ter.\n\n4068. Dum furor in cursu currenti cede furori. Cretizandum cum Crete.\nTemporibus servi, nec contra flamina flato.\n\n4069. Nulla certior custodia innocentia: inexpugnabile munimentum\nmunimento non egere.\n\n4070. Unicuique suum onus intolerabile videtur.\n\n4071. Livius.\n\n4072. Ter. scen. 2. Adelphus.\n\n4073. 'Twas not the will but the way that was wanting.\n\n4074. Plautus.\n\n4075. Petronius Catul.\n\n4076. Parmeno Caelestinae, Act. 8. Si stultita dolor esset, in nulla\nnon domo ejulatus audires.\n\n4077. Busbequius. Sands. lib. 1. fol. 89.\n\n4078. Quis hodie beatior, quam cui licet stultum esse, et eorundam\nimmunitatibus frui. Sat. Menip.\n\n4079. Lib. Hist.\n\n4080. Parvo viventes laboriosi, longaevi, suo contenti, ad centum annos\nvivunt.\n\n4081. Lib. 6. de Nup. Philol. Ultra humanam fragilitatem prolixi, ut\nimmature pereat qui centenarius moriatur, &c.\n\n4082. Victus eorum caseo et laete consistit, potus aqua et serum;\npisces loco panis habent; ita multos annos saepe 250 absque medico et\nmedicina vivunt.\n\n4083. Lib. de 4. complex.\n\n4084. Per mortes agunt experimenta et animas nostras negotiantur; et\nquod aliis exitiale hominem occidere iis impunitas summa. Plinius.\n\n4085. Juven.\n\n4086. Omnis morbus lethalis aut curabilis, in vitam definit aut in\nmortem. Utroque igitur modo medicina inutilis; si lethalis, curari non\npotest; si curabilis, non requirit medicum: natura expellet.\n\n4087. In interpretationes politico-morales in 7 Aphorism. Hippoc.\nlibros.\n\n4088. Praefat. de contrad. med.\n\n4089. Opinio facit medicos: a fair gown, a velvet cap, the name of a\ndoctor is all in all.\n\n4090. Morbus alius pro alio curatur; aliud remedium pro alio.\n\n4091. Contrarias proferunt sententias. Card.\n\n4092. Lib. 3. de sap. Omnes artes fraudem admittunt, sola medicina\nsponte eam accersit.\n\n4093. Omnis aegrotus, propria culpa perit, sed nemo nisi medici\nbeneficio restituitur. Agrippa.\n\n4094. How does the surgeon differ from the doctor? In this respect: one\nkills by drugs, the other by the hand; both only differ from the\nhangman in this way, they do slowly what he does in an instant.\n\n4095. Medicine cannot cure the knotty gout.\n\n4096. Lib. 3. Crat. ep. Winceslao Raphaeno. Ausim dicere, tot pulsuum\ndifferentias, quae describuntur a Galeno, nec a quoquam intelligi, nec\nobservari posse.\n\n4097. Lib. 28. cap. 7. syntax, art. mirab. Mallem ego expertis credere\nsolum, quam mere ratiocinantibus: neque satis laudare possum institutum\nBabylonicum, &c.\n\n4098. Herod. Euterpe de Egyptiis. Apud eos singulorum morborum sunt\nsinguli medici; alius curat oculos, alius dentes, alius caput, partes\noccultas alius.\n\n4099. Cyrip. lib. 1. Velut vestium fractarum resarcinatores, &c.\n\n4100. Chrys. hom.\n\n4101. Prudens et pius medicus, morbum ante expellere satagit, cibis\nmedicinalibus, quam puris medicinis.\n\n4102. Cuicunque potest per alimenta restitui sanitas, frugiendus est\npenitus usus medicamentorum.\n\n4103. Modestus et sapiens medicus, nunquam properabit ad pharmaciam,\nnisi cogente necessitate.\n\n4104. Quicunque pharmacatur in juventute, deflebit in senectute.\n\n4105. Hildesh. spic. 2. de mel. fol. 276. Nulla est firme medicina\npurgans, quae non aliquam de viribus et partibus corporis depraedatur.\n\n4106. Lib. 1. et Bart. lib. 8. cap. 12.\n\n4107. De vict. acut. Omne purgans medicamentum, corpori purgato\ncontrarium, &c. succos et spiritus abducit, substantiam corporis\naufert.\n\n4108. Hesiod. op.\n\n4109. Heurnius praef. pra. med. Quot morborum sunt ideae, tot\nremediorum genera variis potentiis decorata.\n\n4110. Penottus denar. med. Quaecunque regio producit simplicia, pro\nmorbis regionis; crescit raro absynthium in Italia, quod ibi plerumque\nmorbi calidi, sed cicuta, papaver, et herbae frigidae; apud nos\nGermanos et Polonos ubique provenit absynthium.\n\n4111. Quum in villam venit, consideravit quae ibi crescebant\nmedicamenta, simplicia frequentiora, et iis plerunque usus distillatis,\net aliter, alimbacum ideo argenteum circumferens.\n\n4112. Herbae medicis utiles omnium in Apulia feracissimae.\n\n4113. Geog. ad quos magnus herbariorum numerus undique confluit.\nSincerus Itiner. Gallia.\n\n4114. Baldus mons prope Benacum herbilegis maxime notus.\n\n4115. Qui se nihil effecisse arbitrantur, nisi Indiam, Aethiopiam,\nArabiam, et ultra Garamantas a tribus mundi partibus exquisita remedia\ncorradunt. Tutius saepe medetur rustica anus una, &c.\n\n4116. Ep. lib. 8. Proximorum incuriosi longinqua sectamur, et ad ea\ncognoscenda iter ingredi et mare transmittere solemus; at quae sub\noculis posita negligimus.\n\n4117. Exotica rejecit, domesticis solum nos contentos esse voluit.\nMelch. Adamus vit. ejus.\n\n4118. Instit, l. 1. cap. 8. sec. 1. ad exquisitam curandi rationem,\nquorum cognitio imprimis necessaria est.\n\n4119. Quae caeca vi ac specifica qualitate morbos futuros arcent. lib.\n1. cap. 10. Instit. Phar.\n\n4120. Galen. lib. epar lupi epaticos curat.\n\n4121. Stercus pecoris ad Epilepsiam, &c.\n\n4122. Priestpintle, rocket.\n\n4123. Sabina faetum educit.\n\n4124. Wecker. Vide Oswaldum Crollium, lib. de internis rerum\nsignaturis, de herbis particularibus parti cuique convenientibus.\n\n4125. Idem Laurentius, c. 9.\n\n4126. Dicor borago gaudia semper ago.\n\n4127. Vino infusam hilaritatem facit.\n\n4128. Odyss. A.\n\n4129. Lib. 2. cap. 2. prax. med. mira vi laetitiam praebet et cor\nconfirmat, vapores melancholicos purgat a spiritibus.\n\n4130. Proprium est ejus animum hilarem reddere, concoctionem juvare,\nccrebri obstructiones resecare, sollicitudines fugare, sollicitas\nimaginationes tollere. Scorzonera.\n\n4131. Non solum ad viperarum morsus, comitiales, vertiginosos; sed per\nse accommodata radix tristitiam discutit, hilaritatemque conciliat.\n\n4132. Bilem utramque detrahit, sanguinem purgat.\n\n4133. Lib. 7. cap. 5. Laiet. occit. Indiae descrip. lib. 10. cap. 2.\n\n4134. Heurnius, l. 2. consil. 185. Scoltzii consil. 77.\n\n4135. Praef. denar. med. Omnes capitis dolores et phantasmata tollit;\nscias nullam herbam in terris huic comparandam viribus et bonitate\nnasci.\n\n4136. Optimum medicamentum in ceteri cordis confortatione, et ad omnes\nqui tristantur, &c.\n\n4137. Rondoletius. Elenum quod vim habet miram ad hilaritatem et multi\npro secreto habent. Sckenkius observ. med. cen. 5. observ. 86.\n\n4138. Afflictas mentes relevat, animi imaginationes et daemones\nexpellit.\n\n4139. Sckenkius, Mizaldus, Rhasis.\n\n4140. Cratonis ep. vol. 1. Credat qui vult gemmas mirabilia efficere;\nmihi qui et ratione et experientia didici aliter rem habere, nullus\nfacile persuadebit falsum esse verum.\n\n4141. L. de gemmis.\n\n4142. Margaritae et corallum ad melancholiam praecipue valent.\n\n4143. Margaritae et gemmae spiritus confortant et cor, melancholiam\nfugant.\n\n4144. Praefat. ad lap. prec. lib. 2. sect. 2. de mat. med. Regum\ncoronas ornant, digitos illustrant, supellectilem ditant, e fascino\ntuentur, morbis medentur, sanitatem conservant, mentem exhilarant,\ntristitiam pellunt.\n\n4145. Encelius, l. 3. c. 4. Suspensus vel ebibitus tristitiae multum\nresistit, et cor recreat.\n\n4146. Idem. cap. 5. et cap. 6. de Hyacintho et Topazio. Iram sedat et\nanimi tristitiam pellit.\n\n4147. Lapis hic gestatus aut ebibitus prudentiam auget, nocturnos\ntimores pellit; insanos hac sanavi, et quum lapidem abjecerint, erupit\niterum stultitia.\n\n4148. Inducit sapientiam, fugat stultitiam. Idem Cardanus, lunaticos\njuvat.\n\n4149. Confert ad bonum intellectum, comprimit malas cogitationes, &c.\nAlacres reddit.\n\n4150. Albertus, Encelius, cap. 44. lib. 3. Plin. lib. 37. cap. 10.\nJacobus de Dondis: dextro brachio alligatus sanat lunaticos, insanos,\nfacit amabiles, jucundos.\n\n4151. Valet contra phantasticas illusiones ex melancholia.\n\n4152. Amentes sanat, tristitiam pellit, iram, &c.\n\n4153. Valet ad fugandos timores et daemones, turbulenta somnia abigit,\net nocturnos puerorum timores compescit.\n\n4154. Somnia laeta facit argenteo annulo gestatus.\n\n4155. Atrae bili adversatur, omnium gemmarum pulcherrima, coeli colorem\nrefert, animum ab errore liberat, mores in melius mutat.\n\n4156. Longis moeroribus feliciter medetur, deliquiis, &c.\n\n4157. Sec. 5. Memb. 1. Subs. 5.\n\n4158. Gestamen lapidum et gemmarum maximum fert auxilium et juvamen;\nunde qui dites sunt gemmas secum ferre student.\n\n4159. Margaritae et uniones quae a conchis et piscibus apud Persas et\nIndos, valde cordiales sunt, &c.\n\n4160. Aurum laetitiam general, non in corde, sed in arca virorum.\n\n4161. Chaucer.\n\n4162. Aurum non aurum. Noxium ob aquas rodentes.\n\n4163. Ep. ad Monavium. Metallica omnia in universum quovismodo parata,\nnec tuto nec commode intra corpus sumi.\n\n4164. In parag. Stultissimus pilus occipitis mei plus scit, quam omnes\nvestri doctores, et calceorum meorum annuli doctiores sunt quam vester\nGalenus et Avicenna, barba mea plus experta est quam vestrae omnes\nAcademiae.\n\n4165. Vide Ernestum Burgratium, edit. Franaker. 8vo. 1611. Crollius and\nothers.\n\n4166. Plus proficiet gutta mea, quam tot eorum drachmae et unciae.\n\n4167. Nonnulli huic supra modum indulgent, usum etsi non adeo magnum,\nnon tamen abjiciendum censeo.\n\n4168. Ausim dicere neminem medicum excellentem qui non in hac\ndistillatione chymica sit versatus. Morbi chronici devinci citra\nmetallica vix possint, aut ubi sanguis corrumpitur.\n\n4169. Fraudes hominum et ingeniorum capturae, officinas invenere istas,\nin quibus sua cuique venalis promittitur vita; statim compositiones et\nmixturae inexplicabiles ex Arabia et India, ulceri parvo medicina a\nrubro mari importatur.\n\n4170. Arnoldus Aphor. 15. Fallax medicus qui potens mederi simplicibus,\ncomposita dolose aut frustra quaerit.\n\n4171. Lib. 1. sect. 1. cap. 8. Dum infinita medicamenta miscent, laudem\nsibi comparare student, et in hoc studio alter alterum superare\nconatur, dum quisque quo plura miscuerit, eo se doctiorem putet, inde\nfit ut suam prodant inscitiam, dum ostentant peritiam, et se ridiculos\nexhibeant, &c.\n\n4172. Multo plus periculi a medicamento, quam a morbo, &c.\n\n4173. Expedit. in Sinas, lib. 1. c. 5. Praecepta medici dant nostris\ndiversa, in medendo non infelices, pharmacis utuntur simplicibus,\nherbis, radicibus, &c. tota eorum medicina nostrae herbariae praeceptis\ncontinetur, nullus ludus hujus artis, quisque privatus a quolibet\nmagistro eruditur.\n\n4174. Lib. de Aqua.\n\n4175. Opusc. de Dos.\n\n4176. Subtil. cap. de scientiis.\n\n4177. Quaercetan. pharmacop. restitut. cap. 2. Nobilissimum et\nutilissimum inventum summa cum necessitate adinventum et introductum.\n\n4178. Cap. 25. Tetrabib. 4. ser. 2. Necessitas nunc cogit aliquando\nnoxia quaerere remedia, et ex simplicibus compositas facere, tum ad\nsaporem, odorem, palati gratiam, ad correctionem simplicium, tum ad\nfuturos usus, conservationem, &c.\n\n4179. Cum simplicia non possunt neccessitas cogit ad composita.\n\n4180. Lips. Epist.\n\n4181. Theod. Podromus Amor. lib. 9.\n\n4182. Sanguinem corruptum emaculat, scabiem abolet, lepram curat,\nspiritus recreat, et animum exhilarat. Melancholicos humores per urinam\neducit, et cerebrum a crassis, aerumnosis melancholiae fumis purgat,\nquibus addo dementes et furiosos vinculis retinendos plurimum juvat, et\nad rationis usum ducit. Testis est mihi conscientia, quod viderim\nmatronam quandam hinc liberatam, quae frequentius ex iracundia demens,\net impos animi dicenda tacenda loquebatur, adeo furens ut ligari\ncogeretur. Fuit ei praestantissimo remedio, vini istius usus, indicatus\na peregrino homine mendico, eleemosynam prae foribus dictae matronae\nimplorante.\n\n4183. Iis qui tristautur sine causa, et vitant amicorum societatem et\ntremunt corde.\n\n4184. Modo non inflammetur melancholia, aut calidiore temperamento\nsint.\n\n4185. Heurnius: datur in sero lactis, aut vino.\n\n4186. Veratri modo expurgat cerebrum, roborat memoriam. Fuchsias.\n\n4187. Crassos et biliosos humores per vomitum educit.\n\n4188. Vomitum et menses cit. valet ad hydrop. &c.\n\n4189. Materias atras educit.\n\n4190. Ab arte ideo rejiciendum, ob periculum suffocationis.\n\n4191. Cap. 16. magna vi educit, et molestia cum summa.\n\n4192. Quondam terribile.\n\n4193. Multi studiorum gratia ad providenda acrius quae commentabantur.\n\n4194. Medetur comitialibus, melancholicis, podagricis; vetatur senibus,\npueris, mollibus et effaeminatis.\n\n4195. Collect. lib. 8. cap. 3. in affectionibus iis quae difficulter\ncurantur, Helleborum damus.\n\n4196. Non sine summa cautio ne hoc remedio utemur; est enim\nvalidissimum, et quum vires Antimonii contemnit morbus, in auxilium\nevocatur, modo valide vires efflorescant.\n\n4197. Aetias tetrab. cap. 1. ser. 2. Iis solum dari vult Helleborum\nalbum, qui secus spem non habent, non iis qui Syncopem timent, &c.\n\n4198. Cum salute multorum.\n\n4199. Cap. 12 de morbis cap.\n\n4200. Nos facillime utimur nostro prepaerato Helleboro albo.\n\n4201. In lib. 5. Dioscor. cap. 3. Omnibus opitulator morbis, quos\natrabilis excitavit comitialibus iisque presertim qui Hypocondriacas\nobtinent passiones.\n\n4202. Andreas Gallus, Tridentinus medicus, salutem huic medicamento\npost Deum debet.\n\n4203. Integrae sanitati brevi restitutus. Id quod aliis accidisse scio,\nqui hoc mirabili medicamento usi sunt.\n\n4204. Qui melancholicus factus plane desipiebat, multaque stulte\nloquebaturr, huic exhibitum 12. gr. stibium, quod paulo post atram\nbilem ex alvo eduxit (ut ego vidi, qui vocatus tanquam ad miraculum\nadfui testari possum,) et ramenta tunquam carnis dissecta in partes\ntotum excrementum tanquam sanguinem nigerrimum repraesentabat.\n\n4205. Antimonium venenum, non medicamentum.\n\n4206. Cratonis ep. sect. vel ad Monavium ep. In utramque partem\ndignissimum medicamentum, si recte utentur, secus venenum.\n\n4207. Maerores fugant; utilissime dantur melancholicis et quaternariis.\n\n4208. Millies horum vires expertus sum.\n\n4209. Sal nitrium, sal ammoniaeum, Dracontii radix, doctamnum.\n\n4210. Calet ordine secundo, siccat primo, adversus omnia vitia atrae\nbilis valet, sanguinem mundat, spiritus illustrat, maerorem discutit\nherba mirifica.\n\n4211. Cap. 4. lib. 2.\n\n4212. Recentiores negant ora venarum resecare.\n\n4213. An aloe aperiat ora venarum. lib. 9. cont. 3.\n\n4214. Vapores abstergit a vitalibus partibus.\n\n4215. Tract. 15. c. 6. Bonus Alexander, tantam lapide Arnteno\nconfidentiam habuit, ut omnes melancholicas passiones ab eo curari\nposse crederet, et ego inde saepissime usus sum, et in ejus exhibitione\nnunquam fraudatus fui.\n\n4216. Maurorum medici hoc lapide plerumque purgant melancholiam, &c.\n\n4217. Quo ego saepe feliciter usus sum, et magno cum auxilio.\n\n4218. Si non hoc, nihil restat nisi Helleborus, et lapis Armenus.\nConsil. 184. Scoltzii.\n\n4219. Multa corpora vidi gravissime hinc agitata, et stomacho multum\nobfuisse.\n\n4220. Cum vidissit ab eo curari capras furentes, &c.\n\n4221. Lib. 6. simpl. med.\n\n4222. Pseudolo act. 4. scen. ult. helleboro hisce hominibus opus est.\n\n4223. Hor.\n\n4224. In Satyr.\n\n4225. Crato consil. 16. l. 2. Etsi multi magni viri probent, in bonam\npartem accipiant medici, non probem.\n\n4226. Vescuntur veratro coturnices quod hominibus toxicum est.\n\n4227. Lib. 23. c. 7. 12. 14.\n\n4228. De var. hist.\n\n4229. Corpus incolume reddit, et juvenile efficit.\n\n4230. Veteres non sine causa usi sunt: Difficilis ex Helleboro\npurgatio, et terroris plena, sed robustis datur tamen, &c.\n\n4231. Innocens medicamentum, modo rite paretur.\n\n4232. Absit jactantia, ego primus praebere caepi, &c.\n\n4233. In Catart. Ex una sola evacuatione furor cessavit et quietus inde\nvixit. Tale exemplum apud Sckenkium et apud Scoltzium, ep. 231. P.\nMonavius se stolidum curasse jactat hoc epoto tribus aut quatuor\nvicibus.\n\n4234. Ultimum refugium, extremum medicamentum, quod caetera omnia\nclaudit, quaecunque caeteris laxativis pelli non possunt ad hunc\npertinent; si non huic, nulli cedunt.\n\n4235. Testari possum me sexcentis hominibus Helleborum nigrum\nexhibuisse, nullo prorsus incommodo, &c.\n\n4236. Pharmacop. Optimum est ad maniam et omnes melancholicos affactus,\ntum intra assumptum, tum extra, secus capiti cum linteolis in eo\nmadefactis tepide admotutm.\n\n4237. Epist. Math. lib. 3. Tales Syrupi nocentissimi et omnibus modis\nextirpandi.\n\n4238. Purgantia censebant medicamenta, non unum humorem attrahere, sed\nquemcunque attigerint in suam naturam convertere.\n\n4239. Religantur omnes exsiccantes medicinae, ut Aloe, Hiera, pilulae\nquaecunque.\n\n4240. Contra eos qui lingua vulgari et vernacula remedia et medicamenta\npraescribunt, et quibusvis communia faciunt.\n\n4241. Quis, quantum, quando.\n\n4242. Fernelius, lib. 2. cap. 19.\n\n4243. Renodeus, lib. 5. cap. 21. de his Mercurialis lib. 3. de\ncomposit. med. cap. 24. Heurnius, lib. 1. prax. med. Wecker, &c.\n\n4244. Cont. lib. 1. c. 9, festines ad impinguationem, et cum\nimpinguantur, removetur malum.\n\n4245. Beneficium ventris.\n\n4246. Si ex primario cerebri affectu melancholici evaserint, sanguinis\ndetractione non indigent, nisi ob alias causas sanguis mittatur, si\nmultus in vasis, &c. frustra enim fatigatur corpus, &c.\n\n4247. Competit iis phlebotomia frontis.\n\n4248. Si sanguis abundet, quod scitur ex venarum repletione, victus\nratione praecedente, risu aegri, aetate et aliis. Tundatur mediana; et\nsi sanguis apparet clarus et ruber, supprimatur; aut si yere, si niger\naut crassus permittatur fluere pro viribus aegri, dein post 8. vel. 12.\ndiem aperiatur cephalica partis magis affectae, et vena frontis, aut\nsanguis provocetur setis per nares, &c.\n\n4249. Si quibus consuetae suae suppressae sunt menses, &c. talo secare\noportet, aut vena frontis si sanguis peccet cerebro.\n\n4250. Nisi ortum ducat a sanguine, ne morbus inde augeatur; phlebotomia\nrefrigerat et exiceat, nisi corpus sit valde sanguineum, rubicundum.\n\n4251. Cum sanguinem detrahere oportet, deliberatione indiget. Areteus,\nlib. 7. c. 5.\n\n4252. A lenioribus auspicandum. (Valescus, Fiso, Bruel) rariusque\nmedicamentis purgantibus utendum, ni sit opus.\n\n4253. Quia corpus exiccant, morbum augent.\n\n4254. Guianerius Tract. 15. c. 6.\n\n4255. Piso.\n\n4256. Rhasis, saepe valent ex Helleboro.\n\n4257. Lib. 7. Exigius medicamentis morbus non obsequitur.\n\n4258. Modo caute detur et robustis.\n\n4259. Consil. 10. l. 1.\n\n4260. Plin. l. 31. c. 6. Navigationes ob vomitionem prosunt plurimis\nmorbis capitis, et omnibus ob quae Helleborum bibitur. Idem\nDioscorides, lib. 5. cap. 13. Avicenna tertia imprimis.\n\n4261. Nunquam dedimus, quin ex una aut altera assumptione, Deo juvante,\nfuerint ad salutem restituti.\n\n4262. Lib. 2. Inter composita purgantia melancholiam.\n\n4263. Longo experimento a se observatum esse, melancholicos sine\noffensa egregie curandos valere. Idem responsione ad Aubertum, veratrum\nnigrum, alias timidum et periculosum vini spiritu etiam et olco\ncommodum sic usui redditur ut etiam pueris tuto administrari possit.\n\n4264. Certum est hujus herbae virtutem maximam et mirabilem esse,\nparumque distare a balsamo. Et qui norit eo recte uti, plus habet artis\nquam tota scribentium cohors aut omnes doctores in Germania.\n\n4265. Quo feliciter usus sum.\n\n4266. Hoc posito quod aliae medicina non valeant, ista tune Dei\nmisericordia valebit, et est medicina coronata, quae secretissime\ntenentur.\n\n4267. Lib. de artif. med.\n\n4268. Sect. 3. Optimum remedium aqua composita Savanarolae.\n\n4269. Sckenkius, observ. 31.\n\n4270. Donatus ab Altomari, cap. 7. Tester Deum, me multos melancholicos\nhujus solius syrupi usu curasse, facta prius purgatione.\n\n4271. Centum ova et unum, quolibet mane sumant ova sorbilia, cum\nsequenti pulvere supra ovum aspersa, et contineant quousque\nassumpserint centum et unum, maniacis et melancholicis utilissimum\nremedium.\n\n4272. Quercetan, cap. 4. Phar. Oswaldus Crollius.\n\n4273. Cap. 1. Licet tota Galenistarum schola, mineralia non sine impio\net ingrato fastu a sua practica detestentur; tamen in gravioribus\nmorbis omni vegetabilium derelicto subsidio, ad mineralia confugiunt,\nlicet ea temere, ignaviter, et inutiliter usurpent. Ad finem libri.\n\n4274. Veteres maledictis incessit, vincit, et contra omnem antiquitatem\ncoronatur, ipseque a se victor declaratur. Gal. lib. 1. meth. c. 2.\n\n4275. Codronchus de sale absynthii.\n\n4276. Idem Paracelsus in medicina, quod Lutherus in Theologia.\n\n4277. Disput. in eundem, parte 1. Magus ebrius, illiteratus, daemonem\npraeceptorem habuit, daemones familiares, & c.\n\n4278. Master D. Lapworth.\n\n4279. Ant. Philos. cap. de melan. frictio vertice, &c.\n\n4280. Aqua fortissima purgans os, nares, quam non vult auro vendere.\n\n4281. Mercurialis consil. 6. et 30. haemorroidum et mensium provocatio\njuvat, modo ex eorum suppressione ortum habuerit.\n\n4282. Laurentius, Bruel, &c.\n\n4283. P. Bayerus, l. 2. cap. 13. naribus, &c.\n\n4284. Cucurbitulae siccae, et fontanellae crure sinistro.\n\n4285. Hildesheim spicel. 2. Vapores a cerebro trahendi sunt\nfrictionibus universi, cucurbitulis siccis, humeris ac dorso affixis,\ncirca pedes et crura.\n\n4286. Fontanellam aperi juxta occipitum, aut brachium.\n\n4287. Baleni, ligaturae, frictiones, &c.\n\n4288. Canterium fiat sutura coronali, diu fluere permittantur loca\nulcerosa. Trepano etiam cranii densitas imminui poterit, ut vaporibus\nfuliginosis exitus pateat.\n\n4289. Quoniam difficulter cedit aliis medicamentis, ideo fiat in\nvertice cauterium, aut crure sinistro infra genu.\n\n4290. Fiant duo aut tria cauteria, cum ossis perforatione.\n\n4291. Vidi Romae melancholicum qui adhibitis multis remediis, sanari\nnon poterat; sed cum cranium gladio fractum esset, optime sanatus est.\n\n4292. Et alterum vidi melancholicum, qui ex alto cadens non sine\nastantium admiratione, liberatus est.\n\n4293. Radatur caput et fiat cauterium in capite; procul dubio ista\nfaciunt ad fumorum exhalationem; vidi melancholicum a fortuna gladio\nvulneratum, et cranium fractum, quam diu vulnus apertum, curatus\noptime; at cum vulnus sanatum, reversa est mania.\n\n4294. Usque ad duram matrem trepanari feci, et per mensam aperte\nstetit.\n\n4295. Cordis ratio semper habenda quod cerebro compatitur, et sese\ninvicem officiunt.\n\n4296. Aphor. 38. Medicina Theriacalis praecaeteris eligenda.\n\n4297. Galen, de temp. lib. 3. c. 3. moderate vinum sumptum, acuit\ningenium.\n\n4298. Tardos aliter et tristes thuris in modum exhalare facit.\n\n4299. Hilaritatem ut oleum flammam excitat.\n\n4300. Viribus retinendis cardiacum eximium, nutriendo corpori\nailimentum optimum, aetatem floridam facit, calorem innatum fovet,\nconcoctionem juvat, stomachum roborat, excrementis viam parat, urinam\nmovet, somnum conciliat, venena frigidos flatus dissipat, crassos\nhumores attenuat, co quit, discutit, &c.\n\n4301. Hor. lib. 2. od. 11. Bacchus dissipates corroding cares.\n\n4302. Odyss. A.\n\n4303. Pausanias.\n\n4304. Siracides, 31. 28.\n\n4305. Legitur et prisci Catonis. Saepe mero caluisse virtus.\n\n4306. In pocula et aleam se praecipitavit, et iis fere tempus traduxit,\nut aegram crapula mentem levaret, et conditionis praesentis\ncogitationes quibus agitabatur sobrius vitaret.\n\n4307. So did the Athenians of old, as Suidas relates, and so do the\nGermans at this day.\n\n4308. Lib. 6. cap. 23. et 24. de rerum proprietat.\n\n4309. Esther, i. 8.\n\n4310. Tract. 1. cont. l. 1. Non est res laudabilior eo, vel cura\nmelior; qui melancholicus, utatur societate hominum et biberia; et qui\npotest sustinere usum vini, non indiget alia medicina, quod eo sunt\nomnia ad usum necessaria hujus passionis.\n\n4311. Tum quod sequatur inde sudor, vomitio, urina, a quibus\nsuperfluitates a corpore removentur et remanet corpus mundum.\n\n4312. Hor.\n\n4313. Lib. 15. 2. noct. Alt. Vigorem animi moderate vini usu tueamur,\net calefacto simul, refotoque animo si quid in eo vel frigidae\ntristitiae, vel torpentis verecundiae fuerit, diluamus.\n\n4314. Hor. l. 1. od. 27.\n\n4315. Od. 7. lib. 1. 26. Nam praestat ebrium me quam mortuum jacere.\n\n4316. Ephes. v. 18. ser. 19. in cap. 5.\n\n4317. Lib. 14. 5. Nihil perniciosus viribus si modus absit, venenum.\n\n4318. Theocritus idyl. 13. vino dari laetitiam et dolorem.\n\n4319. Renodeus.\n\n4320. Mercurialis consil. 25. Vinum frigidis optimum, et pessimum\nferina melancholia.\n\n4321. Fernelius consil. 44 et 45, vinum prohibet assiduum, et aromata.\n\n4322. Modo jecur non incendatur.\n\n4323. Per 24 horas sensum doloris omnem tollit, et ridere facit.\n\n4324. Hildesheim, spicel. 2.\n\n4325. Alkermes, omnia vitalia viscera mire confortat.\n\n4326. Contra omnes melancholicos affectus confert, ac certum est ipsius\nusu omnes cordis et corporis vires mirum in modum refici.\n\n4327. Succinum vero albissimum confortat ventriculum, statum discutit,\nurinam movet, &c.\n\n4328. Gartias ab Horto aromatum lib. 1. cap. 15. adversus omnes morbos\nmelancholicos conducit, et venenum. Ego (inquit) utor in morbis\nmelancholicis, &c. et deploratos hujus usu ad pristinam sanitatem\nrestitui. See more in Bauhinas' book de lap. Bezoar c. 45.\n\n4329. Edit. 1617. Monspelii electuarium fit preciocissimum Alcherm. &c.\n\n4330. Nihil morbum hunc aeque exasperat, ac alimentorum vel calidiorum\nusus. Alchermes ideo suspectus, et quod semel moneam, caute adhibenda\ncalida medicamenta.\n\n4331. Sckenkius I. I. Observat. de Mania, ad mentis alienationem, et\ndesipientiam vitio cerebri obortam, in manuscripto codice Germanico,\ntale medicamentum reperi.\n\n4332. Caput arietis nondum experti venerem, uno ictu amputatum,\ncornibus tantum demotis, integrum cum lana et pelle bene elixabis, tum\naperto cerebrum eximes, et addens aromata, &c.\n\n4333. Cinis testudinis ustus, et vino potus melancholiam curat, et\nrasura cornu Rhinocerotis, &c. Sckenkius.\n\n4334. Instat in matrice, quod sursum et deorsum ad odoris sensum\npraecipitatur.\n\n4335. Viscount St. Alban's.\n\n4336. Ex decocto florum nympheae, lactuae, violarum, chamomilae,\nalibeae, capitis vervecum, &c.\n\n4337. Inter auxilia multa adhibita, duo visa sunt remedium adferre,\nusus seri caprini cum extracto Hellebori, et irrigatio ex lacte\nNympheae, violarum, &c. suturae coronali adhibita; his remediis\nsanitate pristinam adeptus est.\n\n4338. Confert et pulmo arietis, calidus agnus per dorsum divisus,\nexenteratus, admotus sincipiti.\n\n4339. Semina cumini, rutae, dauci anethi cocta.\n\n4340. Lib. 3. de locis affect.\n\n4341. Tetrab. 2. ser. 1. cap. 10.\n\n4342. Cap. de mel. collectum die vener. hora Jovis cum ad Energiam\nvenit c. 1. ad plenilunium Julii, inde gesta et collo appensa hunc\naffectum apprime juvat et fanaticos spiritus expellit.\n\n4343. L. de proprietat. animal. ovis a lupo correptae pellem non esse\npro indumenta corporis usurpandam, cordis enim palpitationem excitat,\n&c.\n\n4344. Mart.\n\n4345. Phar. lib. 1. cap. 12.\n\n4346. Aetius cap. 31. Tet. 3. ser. 4.\n\n4347. Dioscorides, Ulysses Alderovandus de aranea.\n\n4348. Mistress Dorothy Burton, she died, 1629.\n\n4349. Solo somno curata est citra medici auxilium, fol. 154.\n\n4350. Bellonius observat. l. 3. c. 15. lassitudinem et labores animi\ntollunt; inde Garcias ab Horto, lib. 1. cap. 4. simp. med.\n\n4351. Absynthium somnos allicit olfactu.\n\n4352. Read Lemnius lib. her. bib. cap. 2. of Mandrake.\n\n4353. Hyoscyamus sub cervicali viridis.\n\n4354. Plantum pedis inungere pinguedine gliris dicunt efficacissimum,\net quod vix credi potest, dentes inunctos ex sorditie aurium canis\nsomnum profundum conciliare, &c. Cardan de rerum varietat.\n\n4355. Veni mecum lib.\n\n4356. Aut si quid incautius exciderit aut, &c.\n\n4357. Nam qua parte pavor simul est pudor additus illi. Statius.\n\n4358. Olysipponensis medicus; pudor aut juvat aut laedit.\n\n4359. De mentis alienat.\n\n4360. M. Doctor Ashworth.\n\n4361. Facies nonnullis maxime calet rubetque si se paululum\nexercuerint; nonnullis quiescentibus idem accidit, faeminis praesertim;\ncausa quicquid fervidum aut halituosum sanguinem facit.\n\n4362. Interim faciei prospiciendum ut ipsa refrigeretur; utrumque\npraestabit frequens potio ex aqua rosarum, violarum, nenupharis, &c.\n\n4363. Ad faciei ruborem aqua spermatis ranarum.\n\n4364. Recta utantur in aestate floribus Cichorii sacchoro conditis vel\nsaccharo rosaceo, &c.\n\n4365. Solo usu decocti Cichorii.\n\n4366. Utile imprimis noctu faciem illinire sanguine leporino, et mane\naqua fragrorum vel aqua floribus verbasci cum succo limonum distillato\nabluere.\n\n4367. Utile rubenti faciei caseum recentem imponere.\n\n4368. Consil. 22 lib. unico vini haustu sit contentus.\n\n4369. Idem consil. 283. Scoltzii laudatur conditus rosae caninae\nfructus ante prandium et caenem ad magnitudinem castaneae. Decoctum\nradium Sonchi, si ante cibum sumatur, valet plurimum.\n\n4370. Cucurbit, ad scapulas apposite.\n\n4371. Piso.\n\n4372. Mediana prae caeteris.\n\n4373. Succi melancholici malitia a sanguinis bonitate corrigitur.\n\n4374. Perseverante malo ex quacunque parto sanguinis detrahi debet.\n\n4375. Observat. fol. 154. curarus ex vulnere in crure ob cruorem\narnissum.\n\n4376. Studium sit omne ut melancholicus impinguetur: ex quo enim\npingues et carnosi, illico sani sunt.\n\n4377. Hildesheim spicel. 2. Inter calida radix petrofelini, apii,\nfeniculi; Inter frigida emulsio seminis melonum cum sero caprino quod\nest commune vehiculum.\n\n4378. Hoc unum praemoneo domine ut sis diligens circa victum, sine quo\ncetera remedia frustra adhibentur.\n\n4379. Laurentius cap. 15. evulsionis gratia venam internam alterius\nbrachii secamus.\n\n4380. Si pertinax morbus, venam fronte secabis. Bruell.\n\n4381. Ego maximam curam stomacho delegabo. Octa. Horatianus lib. 2. c.\n7.\n\n4382. Citius et efficacius suas vires exercet quam solent decocta ac\ndiluta in quantitate multa, et magna cum assumentium molestia desumpta.\nFlatus hic sal efficaciter dissipat, urinam movet, humores crassos\nabstergit, stomachum egregie confortat, cruditatem, nauseam,\nappetentiam mirum in modum renovat, &c.\n\n4383. Piso, Altomarus, Laurentius c. 15.\n\n4384. His utendum saepius iteratis: a vehementioribus semper\nabstinendum ne ventrem exasperent.\n\n4385. Lib. 2. cap. 1. Quoniam caliditate conjuncta est siccitas quae\nmalum auget.\n\n4386. quisquis frigidis auxiliis hoc morbo usus fuerit, is\nobstructionem aliaque symptomata augebit.\n\n4387. Ventriculus plerumque frigidus, epar calidum; quomodo ergo\nventriculum calefaciet, vel refrigerabit hepar sine alterius maximo\ndetrimento?\n\n4388. Significatum per literas, incredibilem utilitatem ex decocto\nChinae, et Sassafras percepisse.\n\n4389. Tumorem splenis incurabilem sola cappari curavit, cibo tali\naegritudine aptissimo: Soloque usu aquae, in qua faber ferrarius saepe\ncandens ferrum extinxerat, &c.\n\n4390. Animalia quae apud hos fabros educantur, exiguos habent lienes.\n\n4391. L. 1. cap 17.\n\n4392. Continuum ejus usus semper felicem in aegris finem est\nassequutus.\n\n4393. Si Hemorroides fluxerint, nullum praestantius esset remedium,\nquaesanguifugis admotis provocari poterunt. observat. lib. 1. pro\nhypoc. legulcio.\n\n4394. Aliis apertio haec in hoc morbo videtur utilissima; mihi non\nadmodum probatur, quia sanguinem tenuem attrahit et crassum relinquit.\n\n4395. Lib. 2. cap. 13. omnes melancholici debent omittere urinam\nprovocantia, quoniam per ea educitur subtile, et remanet crassum.\n\n4396. Ego experientia probavi, multos Hypocondriacos solo usu Clysterum\nfuisse sanatos.\n\n4397. In eradicate optimum, ventriculum aretius alligari.\n\n4398. \u2128j. Theriacae, Vere praesertim et aestate.\n\n4399. Cons. 12. l. 1.\n\n4400. Cap. 33.\n\n4401. Trincavellius consil. 15. cerotum pro sene melancholico ad jecur\noptimum.\n\n4402. Emplastra pro splene. Fernel. consil. 45.\n\n4403. Dropax e pice navali, et oleo rutuceo affigatur ventriculo, et\ntoti metaphreni.\n\n4404. Cauteria cruribus inusta.\n\n4405. Fontanellae sint in utroque crure.\n\n4406. Lib. 1. c. 17.\n\n4407. De mentis alienat. c. 3. flatus egregie discutiunt materiamque\nevocant.\n\n4408. Gavendum hic diligenter a, multum, calefacientibus, atque\nexsiccantibus, sive alimenta fuerint haec, sive medicamenta: nonnulli\nenim ut ventositates et rugitus conpescant, hujusmodi utentes\nmedicamentis, plurimum peccant, morbum sit augentes: debent enim\nmedicamenta declinare ad calidum vel frigidum secundum exigentiam\ncircumstantiarum, vel ut patiens inclinat ad cal. et frigid.\n\n4409. Cap. 5 lib. 7.\n\n4410. Piso Bruel. mire flatus resolvit.\n\n4411. Lib. 1. c. 17. nonnullos praetensione ventris deploratos illico\nrestitutos bis videmus.\n\n4412. Velut incantamentum quoddam ex flatuoso spiritu, dolorem ortum\nlevant.\n\n4413. Terebinthinam Cypriam habeant familiarem, ad quantitatem\ndeglutiant nucis parvae, tribus horis ante prandium vel coenam, ter\nsingulis septimanis prout expedire videbitur; nam praeterquam quod\nalvum mollem efficit, obstructiones aperit, ventriculum purgat, urinam\nprovocat hepar mundificat.\n\n4414. Encom. Moriae leviores esse nugas quam ut Theologum deceant.\n\n4415. Lib. 8. Eloquent, cap 14. de affectibus mortalium vitio fit qui\npraeclara quaeque in pravos usus vertunt.\n\n4416. Quoties de amatoriis mentio facta est, tam vehementer excandui;\ntam severa tristitia violari aures meas obsceno sermone nolui, ut me\ntanquam unam ex Philosophis intuerentur.\n\n4417. Martial. In Brutus' presence Lucretia blushed and laid my book\naside; when he retired, she took it up again and read.\n\n4418. Lib. 4. of civil conversation.\n\n4419. Si male locata est opera scribendo, ne ipsi locent in legendo.\n\n4420. Med. epist. l. 1. ep. 14. Cadmus Milesius teste Suida. de hoc\nErotico Amore. 14. libros scripsit nec me pigebit in gratiam\nadolescentum hanc scribere epistolam.\n\n4421. Comment. in 2. Aeneid.\n\n4422. Meros amores meram impudicitiam sonare videtur nisi, &c.\n\n4423. Ser. 8.\n\n4424. Quod risum et eorum amores commemoret.\n\n4425. Quum multa ei objecissent quod Critiam tyrannidem docuisset, quod\nPlatonem juraret loquacem sophistem, &c. accusationem amoris nullam\nfecerunt. Ideoque honestus amor, &c.\n\n4426. Carpunt alii Platonicam majestatem quod amori nimium indulserit,\nDicearchus et alii; sed male. Omnis amor honestus et bonus, et amore\ndigni qui bene dicunt de Amore.\n\n4427. Med. obser. lib. 2. cap. 7. de admirando amoris affectu dicturus;\ningens patet campus ei philosophicus, quo saepe homines ducuntur ad\ninsaniam, libeat modo vagari, &c. Quae non ornent modo, sed fragrantia\net succulentia jucunda plenius alant, &c.\n\n4428. Lib. 1. praefat. de amoribus agens relaxandi animi causa\nlaboriosissimis studiis fatigati; quando et Theologi se his juvari et\njuvare illaesis moribus volunt?\n\n4429. Hist. lib. 12. cap. 34.\n\n4430. Praefat. quid quadragenario convenit cum amore? Ego vero agnosco\namatorium scriptum mihi non convenire: qui jam meridiem praetergressus\nin vesperem feror. Aeneas Sylvius praefat.\n\n4431. Ut severiora studia iis amaenitatibus lector condire possit.\nAccius.\n\n4432. Discum quam philosophum audire malunt.\n\n4433. In Som. Sip. e sacrario suo tum ad cunas nutricum sapientes\neliminarunt, solas aurium delitias profitentes.\n\n4434. Babylonius et Ephesius, qui de Amore scripserunt, uterque amores\nMyrrhae, Cyrenes, et Adonidis. Suidas.\n\n4435. Pet. Aretine dial. Ital.\n\n4436. Hor. He has accomplished every point who has joined the useful to\nthe agreeable.\n\n4437. Legendi cupidiores, quam ego scribendi, saith Lucian.\n\n4438. Plus capio voluptatis inde, quam spectandis in theatro ludis.\n\n4439. Prooemio in Isaim. Multo major pars Milesias fabulas revolventium\nquam Platonis libros.\n\n4440. This he took to be his only business, that the plays which he\nwrote should please the people.\n\n4441. In vita philosophus, in Epigram, amator, in Epistolis petulanus,\nin praeceptis severus.\n\n4442. The poet himself should be chaste and pious, but his verses need\nnot imitate him in these respects; they may therefore contain wit and\nhumour.\n\n4443. This that I write depends sometimes upon the opinion and\nauthority of others: nor perhaps am I frantic, I only follow madmen:\nBut thus far I may be deranged: we have all been so at some one time,\nand yourself, I think, art sometimes insane, and this man, and that\nman, and I also.\n\n4444. I am mortal, and think no humane action unsuited to me.\n\n4445. Mart.\n\n4446. Ovid.\n\n4447. Isago. ad sac. scrip. cap. 13.\n\n4448. Barthius notis in Coelestinam, ludum Hisp.\n\n4449. Ficinus Comment. c. 17. Amore incensi inveniendi amoris, aniorem\nquaesivimus et invenimus.\n\n4450. Author Coelestinae Barth. interprete. That, overcome by the\nsolicitations of friends, who requested me to enlarge and improve my\nvolumes, I have devoted my otherwise reluctant mind to the labour; and\nnow for the sixth time have I taken up my pen, and applied myself to\nliterature very foreign indeed to my studies and professional\noccupations, stealing a few hours from serious pursuits, and devoting\nthem, as it were, to recreation.\n\n4451. Hor. lib. 1. Ode 34. I am compelled to reverse my sails, and\nretrace my former course.\n\n4452. Although I was by no means ignorant that new calumniators would\nnot be wanting to censure my new introductions.\n\n4453. Haec praedixi ne quis temere nos putaret scripsisse de amorum\nlenociniis, de praxi, fornicationibus, adulteriis, &c.\n\n4454. Taxando et ab his deterrendo humanam lasciviam et insaniam, sed\net remedia docendo: non igitur candidus lector nobis succenseat, &c.\nCommonitio erit juvenibus haec, hisce ut abstineant magis, et omissa\nlascivia quae homines reddit insanos, virtutis incumbant studiis\n(Aeneas Sylv.) et curam amoris si quis nescit hinc poterit scire.\n\n4455. Martianus Capella lib. 1. de nupt. philol. virginali suffusa\nrubore oculos peplo obnubens, &c.\n\n4456. Catullus. What I tell you, do you tell to the multitude, and make\nthis treatise gossip like an old woman.\n\n4457. Viros nudos castae feminae nihil a statuis distare.\n\n4458. Hony soit qui mal y pense.\n\n4459. Praef. Suid.\n\n4460. O Arethusa smile on this my last labour.\n\n4461. Exerc. 301. Campus amoris maximus et spinis obsitus, nec\nlevissimo pede transvolandus.\n\n4462. Grad. 1. cap. 29. Ex Platone, primae et communissimae\nperturbationes ex quibus ceterae oriuntur et earum sunt pedissequae.\n\n4463. Amor est voluntarius affectus et desiderium re bona fruendi.\n\n4464. Desiderium optantis, amor eorum quibus fruimur; amoris\nprincipium, desiderii finis, amatum adest.\n\n4465. Principio l. de amore. Operae pretium est de amore considerare,\nutrum Deus, an Daemon, an passio quaedam animae, an partim Deus, partim\nDaemon, passio partim, &c. Amor est aetus animi bonum desiderans.\n\n4466. Magnus Daemon convivio.\n\n4467. Boni pulchrique fruendi desiderium.\n\n4468. Godefridus, l. 1. cap. 2 Amor est delectatio cordis, alicujus ad\naliquid, propter aliquod desiderium in appertendo, et gaudium\nperfruendo per desiderium currens, requiescens per gaudium.\n\n4469. Non est amor desiderium aut appetitus ut ab omnibus hactenus\ntraditim; nam cum potimur amata re, non manet appetitus; est igitur\naffectus quo cum re amata aut unimur, aut unionem perpetuamus.\n\n4470. Omnia appetunt bonum.\n\n4471. Terram non vis malam, malam segetem, sed bonam arborem, equum\nbonum, &c.\n\n4472. Nemo amore capitur nisi qui fuerit ante forma specieque\ndelectatus.\n\n4473. Amabile objectum amoris et scopus, cujus adeptio est finis, cujus\ngratia amamus. Animus enim aspirat ut eo fruator, et formam boni habet\net praecipue videtur et placet. Picolomineus, grad. 7. cap. 2. et grad.\n8. cap. 35.\n\n4474. Forma est vitalis fulgor ex ipso bono manans per ideas, semina,\nrationes, umbras effusus, animos excitans ut per bonum in unum\nredigantur.\n\n4475. Pulchritudo est perfectio compositi ex congruente ordine, mensura\net ratione partium consurgens, et venustas inde prodiens gratia dicitur\net res omnes pulchrae gratiosae.\n\n4476. Gratia et pulchritudo ita suaviter animos demulcent, ita\nvehementer alluciunt, et admirabiliter connectuntur, ut in inum\nconfundant et distingui non possunt et sunt tanquam radii et splendores\ndivini solis in rebus variis vario modo fulgentes.\n\n4477. Species pulchrituninis hauriuntur oculis, auribus, aut\nconcipiuntur interna mente.\n\n4478. Nihil hine magis animos conciliat quam musica, pulchrae, aedes,\n&c.\n\n4479. In reliquis sensibus voluptas, in his pulchritudo et gratia.\n\n4480. Lib. 4. de divinis. Convivio Platonis.\n\n4481. Duae Veneres duo amores; quarum una antiquior et sine matre,\ncoelo nata, quam coelestem Venerem nuncupamus; altera vero junior a\nJove et Dione prognata, quam vulgarem Venerem vocamus.\n\n4482. Alter ad superna erigit, alter deprimit ad inferna.\n\n4483. Alter excitat hominem ad divinam pulchritudinem lustrandam, cujus\ncausa philosophiae studia et justitiae, &c.\n\n4484. Omnis creatura cum bona sit, et bene amari potest et male.\n\n4485. Duas civitates duo faciunt amores; Jerusalem facit amor Dei,\nBabylonem amor saeculi; unusquisque se quid amet interroget, et\ninveniet unde sit civis.\n\n4486. Alter mari ortus, ferox, varius, fluctuans, inanis, juvenum, mare\nreferens, &c. Alter aurea catena coelo demissa bonum furorem mentibus\nmittens, &c.\n\n4487. Tria sunt, quae amari a nobis bene vel male possunt; Deus,\nproximus, mundus; Deus supra nos; juxta nos proximus; infra nos mundus.\nTria Deus, duo proximus, unum mundus habet, &c.\n\n4488. Ne confundam vesanos et foedos amores beatis, sceleratum cum puro\ndivino et vero, &c.\n\n4489. Fonseca cap. 1. Amor ex Augustini forsan lib. 11. de Civit. Dei.\nAmore inconcussus stat mundus, &c.\n\n4490. Alciat.\n\n4491. Porta Vitis laurum non amat, nec ejus odorem; si prope crescat,\nenecat. Lappus lenti adversatur.\n\n4492. Sympathia olei et myrti ramorum et radicum se complectentium.\nMizaldus secret. cent. l. 47.\n\n4493. Theocritus. eidyll. 9.\n\n4494. Mantuan.\n\n4495. Charitas munifica, qua mercamur de Deo regnum Dei.\n\n4496. Polanus partit. Zanchius de natura Dei, c. 3. copiose de hoc\namore Dei agit.\n\n4497. Nich. Bellus, discurs. 28. de amatoribus, virtutem provocat,\nconservat pacem in terra, tranquillitatem in aere, ventis laetitiam,\n&c.\n\n4498. Camerarius Emb. 100. cen. 2.\n\n4499. Dial. 3.\n\n4500. Juven.\n\n4501. Gen. 1.\n\n4502. Caussinus.\n\n4503. Theodoret e Plotino.\n\n4504. Where charity prevails, sweet desire, joy, and love towards God\nare also present.\n\n4505. Affectus nunc appetitivae potentiae, nunc rationalis, alter\ncerebro residet, alter hepate, corde, &c.\n\n4506. Cor varie inclinatur, nunc gaudens, nunc moerens; statim ex\ntimore nascitur Zelotypia, furor, spes, desperatio.\n\n4507. Ad utile sanitas refertur; utilium est ambitio, cupido desiderium\npotius quam amor excessus avaritia.\n\n4508. Picolom. grad. 7. cap. 1.\n\n4509. Lib. de amicit. utile mundanum, carnale jucundum, spirituale\nhonestum.\n\n4510. Ex. singulis tribus fit charitas et amicitia, quae respicit deum\net proximum.\n\n4511. Benefactores praecipue amamus. Vives 3. de anima.\n\n4512. Jos. 7.\n\n4513. Petronius Arbiter.\n\n4514. Juvenalis.\n\n4515. Job. Second, lib. sylvarum.\n\n4516. Lucianus Timon.\n\n4517. Pers.\n\n4518. bust of a beautiful woman with the tail of a fish.\n\n4519. Part. 1. sec. 2. memb. sub. 12.\n\n4520. 1 Tim. i. 8.\n\n4521. Lips, epist. Camdeno.\n\n4522. Leland of St. Edmondsbury.\n\n4523. Coelum serenum, coelum visum foedum. Polid. lib. 1. de Anglia.\n\n4524. Credo equidem vivos ducent e marmore vultus.\n\n4525. Max. Tyrius, ser. 9.\n\n4526. Part 1. sec. 2. memb. 3.\n\n4527. Mart.\n\n4528. Omnif. mag. lib. 12. cap. 3.\n\n4529. De sale geniali, l. 3. c. 15.\n\n4530. Theod. Prodromus, amor. lib. 3.\n\n4531. Similitudo morum parit amicitiam.\n\n4532. Vives 3. de anima.\n\n4533. Qui simul fecere naufragium, aut una pertulere vincula vel\nconsilii conjurationisve societate junguntur, invicem amant: Brutum et\nCassium invicem infensos Caesarianus dominatus conciliavit. Aemilius\nLepidus et Julius Flaccus, quum essent inimicissimi, censores\nrenunciati simultates illico deposuere. Scultet. cap. 4. de causa amor.\n\n4534. Papinius.\n\n4535. Isocrates demonico praecipit ut quum alicujus amicitiam vellet\nillum laudet, quod laus initium amoris sit, vituperatio simultatum.\n\n4536. Suspect, lect. lib. 1. cap. 2.\n\n4537. The priest of wisdom, perpetual dictator, ornament of literature,\nwonder of Europe.\n\n4538. Oh incredible excellence of genius, &c., more comparable to gods'\nthan man's, in every respect, we venerate your writings on bended\nknees, as we do the shield that fell from heaven.\n\n4539. Isa. xlix.\n\n4540. Rara est concordia fratrum.\n\n4541. Grad. 1. cap. 22.\n\n4542. Vives 3. de anima, ut paleam succinum sic formam amor trahit.\n\n4543. Sect. seq.\n\n4544. Nihil divinius homine probo.\n\n4545. James iii. 10.\n\n4546. Gratior est pulchro veniens e corpore virtus.\n\n4547. Oral. 18. deformes plerumque philosophi ad id quod in aspectum\ncadit ea parte elegantes quae oculos fugit.\n\n4548. 43 de consol.\n\n4549. Causa ei paupertatis, philosophia, sicut plerisque probitas fuit.\n\n4550. Ablue corpus et cape regis animum, et in eam fortunam qua dignus\nes continentiam istam profer.\n\n4551. Vita ejus.\n\n4552. Qui prae divitiis humana spernunt, nec virtuti locum putant nisi\nopes affluant. Q. Cincinnatus consensu patrum in dictatorem Romanum\nelectus.\n\n4553. Curtius.\n\n4554. Edgar Etheling, England's darling.\n\n4555. Morum suavitas, obvia comitas, prompta officia mortalium animos\ndemerentur.\n\n4556. Epist. lib. 8. Semper amavi ut tu scis, M. Brutum propter ejus\nsummum ingenium, suavissimos mores, singularem probitatem et\nconstantiam: nihil est, mihi crede, virtute formosius, nihil amabilius.\n\n4557. Ardentes amores excitaret, si simulacrum ejus ad oculos\npenetraret. Plato Phaedone.\n\n4558. Epist. lib. 4. Validissime diligo virum rectum, disertum, quod\napud me potentissimum est.\n\n4559. Est quaedam pulchritudo justitiae quam videmus oculis cordis,\namamus, et exardescimus, ut in martyribus, quum eorum membra bestiae\nlacerarent, etsi alias deformes, &c.\n\n4560. Lipsius manuduc. ad Phys. Stoic. lib. 3. diff. 17, solus sapiens\npulcher.\n\n4561. Fortitudo et prudentia pulchritudinis laudem praecipue merentur.\n\n4562. Franc. Belforist. in hist. an. 1430.\n\n4563. Erat autem foede deformis, et ea forma, qua citius pueri terreri\npossent, quam invitari ad osculum puellae.\n\n4564. Deformis iste etsi videatur senex, divinum animum habet.\n\n4565. Fulgebat vultu suo: fulgor et divina majestas homines ad se\ntrahens.\n\n4566. She excelled all others in beauty.\n\n4567. Praefat. bib. vulgar.\n\n4568. Pars inscrip. Tit. Livii statuae Patavii.\n\n4569. A true love's knot.\n\n4570. Stobaeus e Graeco.\n\n4571. Solinus, pulchri nulla est facies.\n\n4572. O dulcissimi laquei, qui tam feliciter devinciunt, ut etiam a\nvinctis diligantur, qui a gratiis vincti sunt, cupiunt arctius deligari\net in unum redigi.\n\n4573. Statius.\n\n4574. He loved him as he loved his own soul, 1 Sam. xv. 1. Beyond the\nlove of women.\n\n4575. Virg. 9. Aen. Qui super exanimem sese conjecit amicum confessus.\n\n4576. Amicus animae dimidium, Austin, confess. 4. cap. 6. Quod de\nVirgilio Horatius, et serves animae dimidium meae.\n\n4577. Plinius.\n\n4578. Illum argento et auro, illum ebore, marmore effingit, et nuper\ningenti adhibito auditorio ingentem de vita ejus librum recitavit.\nepist. lib. 4. epist. 68.\n\n4579. Lib. iv. ep. 61. Prisco suo; Dedit mihi quantum potuit maximum,\ndaturas amplius si potuisset. Tametsi quid homini dari potest majus\nquum gloria, laus, et aeternitas? At non erunt fortasse quae scripsit.\nIlle tamen scripsit tanquam essent futura.\n\n4580. For. genus irritabile vatum.\n\n4581. Lib. 13 de Legibus. Magnam enim vim habent, &c.\n\n4582. Peri tamen studio et pietate conscribendae vitae ejus munus\nsuscepi, et postquam sumptuosa condere pro fortuna non licuit, exiguo\nsed eo forte liberalis ingenii monumento justa sanctissimo cineri\nsolventur.\n\n4583. 1 Sam. xxv. 3.\n\n4584. Esther, iii. 2.\n\n4585. Amm. Marcellinus, l. 14.\n\n4586. Ut mundus duobus polis sustentatur: ita lex Dei, amore Dei et\nproximi; duobus his fundamentis vincitur; machina mundi corruit, si una\nde polis turbatur; lex perit divina si una ex his.\n\n4587. 8 et 9 libro.\n\n4588. Ter. Adelph. 4, 5.\n\n4589. De amicit.\n\n4590. Charitas parentum dilui nisi detestabili scelere non potest,\nlapidum fornicibus simillima, casura, nisi se invicem sustentaret.\nSeneca.\n\n4591. It is sweet to die for one's country.\n\n4592. Dii immortales, dici non potest quantum charitatis nomen illud\nhabet.\n\n4593. Ovid. Fast.\n\n4594. Anno 1347. Jacob Mayer. Annal. Fland. lib. 12.\n\n4595. Tally.\n\n4596. Lucianus Toxari. Amicitia ut sol in mundo, &c.\n\n4597. Vit. Pompon. Attici.\n\n4598. Spencer, Faerie Queene, lib. 5. cant. 9. staff. 1, 2.\n\n4599. Siracides.\n\n4600. Plutarch, preciosum numisma.\n\n4601. Xenophon, verus amicus praestantissima possessio.\n\n4602. Epist. 52.\n\n4603. Greg. Per amorem Dei, proximi gignitur; et per hunc amorem\nproximi, Dei nutritur.\n\n4604. Picolomineus, grad. 7. cap. 27. hoc felici amoris nodo ligantur\nfamiliae civitates, &c.\n\n4605. Veras absolutas haec parit virtutes, radix omnium virtutum, mens\net spiritus.\n\n4606. Divino calore animos incendit, incensos purgat, purgatos elevat\nad Deum, Deum placat, hominem Deo conciliat. Bernard.\n\n4607. Ille inficit, hic perficit, ille deprimit, hic elevat; hic\ntranquillitatem ille curas parit: hic vitam recte informat, ille\ndeformat &c.\n\n4608. Boethius, lib. 2. met. 8.\n\n4609. Deliquium patitur charitas, odium ejus loco succedit. Basil. 1.\nser. de instit. mon.\n\n4610. Nodum in scirpo quaerentes.\n\n4611. Hircanaeque admorunt ubera tigres.\n\n4612. Heraclitus.\n\n4613. Si in gehennam abit, pauperem qui non alat: quid de eo fiet qui\npauperem denudat? Austin.\n\n4614. Jovius, vita ejus.\n\n4615. Immortalitatem beneficio literarum, immortali gloriosa quadam\ncupiditate concupivit. Quod cives quibus benefecisset perituri, moenia\nruitura, etsi regio sumptu aedificata, non libri.\n\n4616. Plutarch, Pericle.\n\n4617. Tullius, lib. 1. de legibus.\n\n4618. Gen. xxxv. 8.\n\n4619. Hor.\n\n4620. Durum genus sumus.\n\n4621. The sister of justice, honour inviolate, and naked truth.\n\n4622. Tull. pro Rose. Mentiri vis causa mea? ego vero cupide et\nlibenter mentiar tua causa; et si quando me vis perjurare, ut paululum\ntu compendii facias, paratum fore scito.\n\n4623. Gallienus in Treb. Pollio lacera, occide, mea mente irascere.\nRabie jecur incendente feruntur praecipites, Vopiscus of Aurelian.\nTantum fudit sanguinis quantum quis vini potavit.\n\n4624. Evangelii tubam belli tubam faciunt; in pulpitis pacem, in\ncolloquiis bellum suadent.\n\n4625. Psal. xiii. 1.\n\n4626. De bello Judaico, lib. 6. c. 16. Puto si Romani contra hos venire\ntardassent, aut hiatu terrae devorandam fuisse civitatem, aut diluvio\nperituram, aut fulmina ac Sodoma cum incendio passuram, ob desperatum\npopuli, &c.\n\n4627. Benefacit animae suae vir misericors.\n\n4628. Concordia magnae res crescunt, discordia maximae dilabuntur.\n\n4629. Lipsius.\n\n4630. Memb. 1. Subs. 2.\n\n4631. Amor et amicitia.\n\n4632. Phaedrus orat. in laudem amoris Platonis convivio.\n\n4633. Vide Boccas. de Genial deorum.\n\n4634. See the moral in Plut. of that fiction.\n\n4635. Affluentiae Deus.\n\n4636. Cap. 7. Comment. in Plat. convivium.\n\n4637. See more in Valesius, lib. 3. cont. med. et cont. 13.\n\n4638. Vives 3. de anima; oramus te ut tuis artibus et caminis nos\nrefingas, et ex duobus unum facias; quod et fecit, et exinde amatores\nunum sunt et unum esse petunt.\n\n4639. See more in Natalis Comes Imag. Deorum Philostratus de\nImaginibus. Litius Giraldus Syntag. de diis. Phornutus, &c.\n\n4640. Juvenis pingitur quod amore plerumque juvenes capiuntur; sic et\nmollis, formosus, nudus, quod simplex et apertus hic affectus; ridet\nquod oblectamentum prae se ferat, cum pharetra, &c.\n\n4641. A petty Pope claves habet superorum et inferorum, as Orpheus, &c.\n\n4642. Lib. 13. cap. 5. Dypnoso.\n\n4643. Regnat et in superos jus habet ille deos. Ovid.\n\n4644. Plautus.\n\n4645. Selden pro leg. 3. cap. de diis Syris.\n\n4646. Dial. 3.\n\n4647. A concilia Deorum rejectus et ad majorem ejus ignominiam, &c.\n\n4648. Fulmine concitatior.\n\n4649. Sophocles.\n\n4650. He divides the empire of the sea with Thetis,\u2014of the Shades, with\nAeacus,\u2014of the Heaven, with Jove.\n\n4651. Tom. 4.\n\n4652. Dial. deorum, tom. 3.\n\n4653. Quippe matrem ipsius quibus modis me afficit, nunc in Idam\nadigens Anchisae causa, &c.\n\n4654. Jampridem et plagas ipsi in nates incussi sandalio.\n\n4655. Altopilus, fol. 79.\n\n4656. Nullis amor est medicabilis herbis.\n\n4657. Plutarch in Amatorio. Dictator quo creato cessant reliqui\nmagistratus.\n\n4658. Claadian. descript. vener. aulae. Trees are influenced by love,\nand every flourishing tree in turn feels the passion: palms nod mutual\nvows, poplar sighs to poplar, plane to plane, and alder breathes to\nalder.\n\n4659. Neque prius in iis desiderium cessat dum dejectus consoletur;\nvidere enim est ipsam arborem incurvatam, ultro ramis ab utrisque\nvicissim ad osculum exporrectis. Manifesta dant mutui desiderii signa.\n\n4660. Multas palmas contingens quae simul crescant, rursusque ad\namantem regrediens, eamque manu attingens, quasi osculum mutuo\nministrare videtur, et expediti concubitus gratiam facit.\n\n4661. Quam vero ipsa desideret affectu ramorum significat, et adullam\nrespicit; amantur, &c.\n\n4662. Virg. 3. Georg.\n\n4663. Propertius.\n\n4664. Dial. deorum. Confide mater, leonibus ipsis familiaris jam factus\nsum, et saepe conscendi eorum terga et apprehendi jubas; equorum more\ninsidens eos agito, et illi mihi caudis adblandiuntur.\n\n4665. Leones prae amore furunt, Plin. l. 8. c. 16. Arist. l. 6. hist.\nanimal.\n\n4666. Cap. 17. of his book of hunting.\n\n4667. Lucretius.\n\n4668. De sale lib. 1. c. 21. Pisces ob amorem marcescunt, pallescunt,\n&c.\n\n4669. Hauriendae aquae causa venientes ex insidiis a Tritone\ncomprehensae, &c.\n\n4670. Plin. l. 10. c. 5 quumque aborta tempestate periisset Hernias in\nsicco piscis expiravit.\n\n4671. Postquam puer morbo abiit, et ipse delphinus periit.\n\n4672. Pleni sunt libri quibus ferae in homines inflammatae fuerunt, in\nquibus ego quidem semper assensum sustinui, veritus ne fabulosa\ncrederem; Donec vidi lyncem quem habui ab Assyria, sic affectum erga\nunum de meis hominibus, &c.\n\n4673. Desiderium suum testatus post inediam aliquot dierum interiit.\n\n4674. Orpheus hymno Ven. Venus keeps the keys of the air, earth, sea,\nand she alone retains the command of all.\n\n4675. Qui haec in artrae bilis aut Imaginationis vim referre conati\nsunt, nihil faciunt.\n\n4676. Cantantem audies et vinum bibes, quale antea nunquam bibisti; te\nrivalis turbabit nullus; pulchra autem pulchro autem pulchro contente\nvivam, et moriar.\n\n4677. Multi factum hoc cognovere, quod in media Graecia gestum sit.\n\n4678. Rem curans domesticam, ut ante, peperit aliquot liberos, semper\ntamen tristis et pallida.\n\n4679. Haec audivi a multis fide dignis qui asseverabant ducem Bavariae\neadem retulisse Duci Saxoniae pro veris.\n\n4680. Fabula Damarati et Aristonis in Herodoto lib. 6. Erato.\n\n4681. Interpret. Mersio.\n\n4682. Deus Angelos misit ad tutelam cultumque generis humani; sed illos\ncum hominibus commorantes, dominator ille terrae salacissimus paulatim\nad vitia pellexit, et mulierum congressibus inquinavit.\n\n4683. Quidam ex illo capti sunt amore virginum, et libidine victi\ndefecerunt, ex quibus gigantes qui vocantur, nati sunt.\n\n4684. Pererius in Gen. lib. 8. c. 6. ver. 1. Zanc. &c.\n\n4685. Purchas Hack posth. par. 1. lib. 4. Cap. 1. S. 7.\n\n4686. In Clio.\n\n4687. Deus ipse hoc cubili requiescens.\n\n4688. Physiologiae Stoicorum l. 1. cap. 20. Si spiritus unde semen iis,\n&c. at exempla turbant nos; mulierum quotidianae confessiones de\nmistione omnes asserunt, et sunt in hac urbe Loviano exempla.\n\n4689. Unum dixero, non opinari me ullo retro aevo tantam copiam\nSatyrorum, et salacium istorum Geniorum se ostendisse, quantum nunc\nquotidianae narrationes, et judiciales sententiae proferunt.\n\n4690. Virg.\n\n4691. For it is a shame to speak of those things which are done of them\nin secret, Eph. v. 12.\n\n4692. Plutarch, amator lib.\n\n4693. Lib. 13.\n\n4694. Rom. i. 27.\n\n4695. Lilius Giraldus, vita ejus.\n\n4696. Pueros amare solis Philosophis relinquendum vult Lucianus dial.\nAmorum.\n\n4697. Busbequius.\n\n4698. Achilles Tatius lib. 2.\n\n4699. Lucianus Charidemo.\n\n4700. Non est haec mentula demens. Mart.\n\n4701. Jovius Musc.\n\n4702. Praefat. lectori lib. de vitis pontif.\n\n4703. Mercurialis cap. de Priapismo. Coelius l. 11. antic. lect. cap.\n14. Galenis 6. de locis aff.\n\n4704. De morb. mulier. lib. I. c. 15.\n\n4705. Herodotus l. 2. Euterpae: uxores insignium virorum non statim\nvita functas tradunt condendas, ac ne eas quidem foeminas quae formosae\nsunt, sed quatriduo ante defunctas, ne cum iis salinarii concumbant,\n&c.\n\n4706. Metam. 13.\n\n4707. Seneca de ira, l. 11. c. 18.\n\n4708. Nullus est meatus ad quem non pateat aditus impudicitiae. Clem\nAlex. paedag, lib. 3. c 3.\n\n4709. Seneca 1. nat. quaest.\n\n4710. Tom. P. Gryllo.\n\n4711. De morbis mulierum l. 1. c. 15.\n\n4712. Amphitheat. amore. cap. 4. interpret. Curtio.\n\n4713. Aeneas Sylvius Juvenal. And he who has not felt the influence of\nlove is either a stone or a beast.\n\n4714. Tertul. prover. lib.\n\n4715. One whom no maiden's beauty has ever affected.\n\n4716. Chaucer.\n\n4717. Tom. 1. dial. deorum Lucianus. Amore non ardent Musae.\n\n4718. As matter seeks form, so woman turns towards man.\n\n4719. In amator. dialog.\n\n4720. Hor.\n\n4721. Lucretius.\n\n4722. Fonseca.\n\n4723. Hor.\n\n4724. Propert.\n\n4725. Simonides, graec. She grows old in love and in years together.\n\n4726. Ausonius.\n\n4727. Geryon amicitae symbolum.\n\n4728. Propert. l. 2.\n\n4729. Plutarch. c. 30. Rom. Hist.\n\n4730. Junonem habeam iratam, si unquam meminerim me virginem fuisse.\nInfans enim paribus inquinata sum, et subinde majoribus me applicui,\ndonec ad aetatem perveni; ut Milo vitulum, &c.\n\n4731. Parnodidasc. dial. lat. interp. Casp. Barthio ex Ital.\n\n4732. Angelico scriptur concentu.\n\n4733. Epictetus c. 42. mulieres statim ab anno 14. movere incipiunt,\n&c. attrectari se sinunt et exponunt. Levinu Lemnius.\n\n4734. Lib. 3. fol. 126.\n\n4735. Catullus.\n\n4736. Whithersoever enraged you fly there is no escape. Although you\nreach the Tanais, love will still pursue you.\n\n4737. De mulierum inexhausta libidine luxuque insatiabili omnes aeque\nregiones conqueri posse existimo. Steph.\n\n4738. What have lust and unrestrained desire left chaste or enviolate\nupon earth?\n\n4739. Plautus.\n\n4740. Oculi caligant, aures graviter audiunt, capilli fluunt, cutis\narescit, flatus olet, tussis, &c. Cyprian.\n\n4741. Lib. 8. Epist. Ruffinus.\n\n4742. Hiatque turpis inter aridas nates podex.\n\n4743. Cadaverosa adeo ut ab inferis reversa videri possit, vult adhuc\ncatullire.\n\n4744. Nam et matrimoniis est despectum senium. Aeneas Silvius.\n\n4745. Quid toto terrarum orbe communius? quae civitas, quod oppidum,\nquae familia vacat amatorum exemplis? Aeneas Silvius. Quis trigesimum\nannum natus nullum amoris causa peregit insigne facinus? ego de me\nfacio conjecturam, quem amor in mille pericula misit.\n\n4746. Forestus. Plato.\n\n4747. Pract. major. Tract. 6. cap. 1. Rub. 11. de aegrit. cap. quod his\nmultum contingat.\n\n4748. Haec aegritudo est solicitudo melancholica in qua homo applicat\nsibi continuam cogitationem super pulchritudine ipsius quam amat,\ngestuum morum.\n\n4749. Animi forte accidens quo quis rem habere nimia aviditate\nconcupiscit, ut ludos venatores, aurum et opes avari.\n\n4750. Assidua cogitatio super rem desideratum, cum confidentia\nobtinendi, ut spe apprehensum delectabile, &c.\n\n4751. Morbus corporis potius quam animi.\n\n4752. Amor est passio melancholica.\n\n4753. Ob calefactionem spirituum pars anterior capitis laborat ob\nconsumptionem humiditatis.\n\n4754. Affectus animi concupiscibilis e desiderio rei amatae per oculus\nin mente concepto, spiritus in corde et jecore incendens.\n\n4755. Odyss. et Metamor. 4. Ovid.\n\n4756. Quod talem carnificinam in adolescentum visceribus amor faciat\ninexplebilis.\n\n4757. Testiculi quoad causam conjunctam, epar antecedentem, possunt\nesse subjectum.\n\n4758. Proprie passio cerebri est ob corruptam imaginationem.\n\n4759. Cap. de affectibus.\n\n4760. Est corruptio imaginativae et aestimativae facultatis, ob formam\nfortiter affixam, corruptumque judicium, ut semper de eo cogitet,\nideoque recte melancholicus appellatur. Concupiscentia vehemens ex\ncorrupto judicio aestimativae virtutis.\n\n4761. Comment. in convivium Platonis. Irretiuntur cito quibus\nnascentibus Venus fuerit in Leone, vel Luna venerem vehementer\naspexerit, et qui eadem complexione sunt praediti.\n\n4762. Plerumque amatores sunt, et si foeminae meretrices, 1. de\naudiend.\n\n4763. Comment, in Genes, cap. 3.\n\n4764. Et si in hoc parum a praeclara infamia stultitiaque abero, vincit\ntamen amor veritatis.\n\n4765. Edit. Basil. 1553. Cum Commentar. in Ptolomaei quadripartitum.\n\n4766. Fol. 445. Basil. Edit.\n\n4767. Dial, amorum.\n\n4768. Citius maris fluctus et nives coelo delabentes numeraris quam\namores meos; alii amores aliis succedunt, ac priusquam desinant\npriores, incipiunt sequentes. Adeo humidis oculis meus inhabitat Asylus\nomnem formam ad se rapiens, ut nulla satietate expleatur. Quaenam haec\nira Veneris, &c.\n\n4769. Num. xxxii.\n\n4770. Qui calidum testiculorum crisin habent, &c.\n\n4771. Printed at Paris 1624, seven years after my first edition.\n\n4772. Ovid de art.\n\n4773. Gerbelius, descript. Graeciae. Rerum omnium affluentia et loci\nmira opportunitas, nullo non die hospites in portas advertebant. Templo\nVeneris mille meretrices se prostituebant.\n\n4774. Tota Cypri insula delitiis incumbit, et ob id tantum luxuriae\ndedita ut sit olim Veneri sacrata. Ortelius, Lampsacus, olim Priapo\nsacer ob vinum generosum, et loci delicias. Idem.\n\n4775. Agri Neapolitani delectatio, elegantia, amoenitas, vix intra\nmodum humanum consistere videtur; unde, &c. Leand, Alber. in Campania.\n\n4776. Lib. de laud. urb. Neap. Disputat. de morbis animi. Reinoldo\nInterpret.\n\n4777. Lampridius, Quod decem noctibus centum virgines fecisset\nmulieres.\n\n4778. Vita ejus.\n\n4779. If they contain themselves, many times it is not virtutis amore;\nnon deest voluntas sed facultas.\n\n4780. In Muscov.\n\n4781. Catullus ad Lesbiam.\n\n4782. Hor.\n\n4783. Polit. 8. num. 28. ut naptha, ad ignem, sic amor ad illos qui\ntorpescunt ocio.\n\n4784. Pausanias Attic, lib. 1. Cephalus egregiae formae juvenis ab\naurora raptus quod ejus amore capta esset.\n\n4785. In amatorio.\n\n4786. E. Stobaeo ser. 62.\n\n4787. Amor otiosae cura est sollicitudinus.\n\n4788. Principes plerumque ob licentiam et adfluentiam divitiarum istam\npassionem solent incurrere.\n\n4789. Ardenter appetit qui otiosam vitam agit, et communiter incurrit\nhaec passio solitarios delitiose viventes, incontinentes, religiosos,\n&c.\n\n4790. Plutarch. vit. ejus.\n\n4791. Vina parant animos veneri.\n\n4792. Sed nihil erucae faciunt bulbique salaces; Improba nec prosit jam\nsatureia tibi. Ovid.\n\n4793. Petronius.\n\n4794. Uti ille apud Skenkium, qui post potionem, uxorem et quatuor\nancillas proximo cubiculo cubantes, compressit.\n\n4795. Pers. Sat. 3.\n\n4796. Siracides. Nox, et amor vinumque nihil moderabile suadent.\n\n4797. Lip. ad Olympiam.\n\n4798. Hymno.\n\n4799. Hor. l. 3. Od. 25.\n\n4800. De sale lib. cap. 21.\n\n4801. Kornmannus lib. de virginitate.\n\n4802. Garcias ab horto aromatum, lib. 1. cap. 28.\n\n4803. Surax radix ad coitum summe facit si quis comedat, aut infusionem\nbibat, membrum subito erigitur. Leo Afer. lib. 9. cap. ult.\n\n4804. Quae non solum edentibus sed et genitale tangentibus tantum\nvalet, ut coire summe desiderent; quoties fere velint, possint; alios\nduodecies profecisse, alios ad 60 vices pervenisse refert.\n\n4805. Lucian. Tom. 4. Dial. amorum.\n\n4806. Sight, conference, association, kisses, touch.\n\n4807. Ea enim hominum intemperantium libido est ut etiam fama ad\namandum impellantur, et audientes aeque afficiuntur ac videntes.\n\n4808. Formosam Sostrato filiam audiens, uxorem cupit, et sola illius,\nauditione ardet.\n\n4809. Quoties de Panthea Xenophontis locum perlego, ita animo affectus\nac si coram intuerer.\n\n4810. Pulchritudinem sibi ipsis configunt, Imagines.\n\n4811. De aulico lib. 2. fol. 116.'tis a pleasant story, and related at\nlarge by him.\n\n4812. Gratia venit ab auditu aeque ac visu et species amoris in\nphantasiam recipiunt sola relatione. Picolomineus grad. 8. c. 38.\n\n4813. Lips. cent. 2. epist. 22. Beautie's Encomions.\n\n4814. Propert.\n\n4815. Amoris primum gradum visus habet, ut aspiciat rem amatam.\n\n4816. Achilles Tatius lib. 1. Forma telo quovis acutior ad inferendum\nvulnus, perque oculos amatorio vulneri aditum patefaciens in animum\npenetrat.\n\n4817. In tota rerum natura nihil forma divinius, nihil augustius, nihil\npretiosius, cujus vires hinc facile intelliguntur, &c.\n\n4818. Christ. Fonseca.\n\n4819. S. L.\n\n4820. Bruys prob. 11. de forma e Lucianos.\n\n4821. Lib. de calumnia. Formosi Calumninia vacant; dolemus alios\nmeliore loco positos, fortunam nobis novercam illis, &c.\n\n4822. Invidemus sapientibus, justis, nisi beneficiis assidue amorem\nextorquent; solos formosos amamus et primo velut aspectu benevolentia\nconjungimur, et eos tanquam Deos colimus, libentius iis servimus quam\naliis imperamus, majoremque, &c.\n\n4823. Formae majestatem Barbari verentur, nec alii majores quam quos\neximia forma natura donata est, Herod, lib. 5. Curtius G. Arist. Polit.\n\n4824. Serm. 63. Plutarch, vit. ejus. Brisonius Strabo.\n\n4825. Virtue appears more gracefully in a lovely personage.\n\n4826. Lib. 5. magnorumque; operum non alios capaces putant quam quos\neximia specie natura donavit.\n\n4827. Lib. de vitis Pontificum. Rom.\n\n4828. Lib. 2. cap. 6.\n\n4829. Dial. amorum. c. 2. de magia. Lib. 2. connub. cap. 27. Virgo\nformosa et si oppido pauper, abunde est dotata.\n\n4830. Isocrates plures ob formam immortalitatem adepti sunt quam ob\nreliquas omnes virtutes.\n\n4831. Lucian Tom. 4. Charidaemon. Qui pulchri, merito apud Deos et apud\nhomines honore affecti. Muta commentatio, quavis epistola ad\ncommendandum efficacior.\n\n4832. Lib. 9. Var. hist, tanta formae elegantia ut ab ea nuda, &c.\n\n4833. Esdras, iv. 29.\n\n4834. Origen hom. 23. in Numb. In ipsos tyrannos tyrannidem exercet.\n\n4835. Illud certe magnum ob quod gloriari possunt formosi, quod\nrobustis necessarium sit laborare, fortem periculis se objicere,\nsapientem, &c.\n\n4836. Majorem vim habet ad commendandam forma, quam accurate scripta\nepistola. Arist.\n\n4837. Heliodor. lib. I.\n\n4838. Knowles. hist. Turcica.\n\n4839. Daniel in complaint of Rosamond.\n\n4840. Stroza filius Epig. The king of the gods on account of this\nbeauty became a bull, a shower, a swan.\n\n4841. Sect. 2. Mem. 1. Sub. 1.\n\n4842. Stromatum l. post captam Trojam cum impetu ferretur, ad\noccidendam Helenam, stupore adeo pulchritudinis correptus ut ferrum\nexcideret, &c.\n\n4843. Tantae formae fuit ut cum vincta loris, feris exposita foret,\nequorum calcibus obterenda, ipsis jumentis admiratione fuit; laedere\nnoluerunt.\n\n4844. Lib. 8. mules.\n\n4845. If you will restore me to my parents, and my beautiful lover,\nwhat thanks, what honour shall I owe you, what provender shall I not\nsupply you?\n\n4846. Aethiop. l. 3.\n\n4847. Atheneus, lib. 8.\n\n4848. Apuleius Aur. asino.\n\n4849. Shakespeare.\n\n4850. Marlowe.\n\n4851. Ov. Met. 1.\n\n4852. Ovid. Met. lib. 5.\n\n4853. And with her hand wiping off the drops from her green tresses,\nthus began to relate the loves of Alpheus. I was formerly an Achaian\nnymph.\n\n4854. Leland. Their lips resound with thousand kisses, their arms are\npallid with the close embrace, and their necks are mutually entwined by\ntheir fond caresses.\n\n4855. Angerianus.\n\n4856. Si longe aspiciens haec urit lumine divos atque homines prope,\ncur urere lina nequit? Angerianus.\n\n4857. We wonder how great the vapour, and whence it comes.\n\n4858. Idem Anger.\n\n4859. Obstupuit mirabundas membrorum elegantiam, &c. Ep. 7.\n\n4860. Stobaeus e graeco. My limbs became relaxed, I was overcome from\nhead to foot, all self-possession fled, so great a stupor overburdened\nmy mind.\n\n4861. Parum abfuit quo minus saxum ex nomine factus sum, ipsis statuis\nimmobiliorem me fecit.\n\n4862. Veteres Gorgonis fabulam confinxerunt, eximium formae decus\nstupidos reddens.\n\n4863. Hor. Ode 5.\n\n4864. Marlos Hero.\n\n4865. Aspectum virginis sponte fugit insanus fere, et impossibile\nexistimans ut simul eam aspicere quis possit, et intra temperantiae\nmetas se continere.\n\n4866. Apuleius, l. 4. Multi mortales longis itineribus, &c.\n\n4867. Nic. Gerbel. l. 5. Achaia.\n\n4868. I. Secundus basiorum lib.\n\n4869. Musaeus Illa autem bene morata, per aedem quocunque vagabatur,\nsequentem mentem habebat, e oculos, et corda virorum.\n\n4870. Homer.\n\n4871. Marlowe.\n\n4872. Perno didascalo dial. Ital. Latin. donat. a Gasp. Barthio\nGermano.\n\n4873. Propertius.\n\n4874. Vestium splendore et elegantia ambitione incessus, donis,\ncantilenis, &c. gratiam adipisci.\n\n4875. Prae caeteris corporis proceritate et egregia indole mirandus\napparebat, caeteri autem capti ejus amore videbantur, &c.\n\n4876. Aristenaetus, ep. 10.\n\n4877. Tom. 4. dial. meretr. respicientes et ad formam ejus\nobstupescentes.\n\n4878. In Charidemo sapientiae merito pulchritudo praefertur et opibus.\n\n4879. Indignum nihil est Troas fortes et Achivos tempore tam longo\nperpessos esse labore.\n\n4880. Digna quidem facies pro qua vel obiret Achilles, vel Priamus,\nbelli causa probanda fuit. Proper. lib. 2.\n\n4881. Coecus qui Helenae formam carpserat.\n\n4882. Those mutinous Turks that murmured at Mahomet, when they saw\nIrene, excused his absence. Knowls.\n\n4883. In laudem Helenae erat.\n\n4884. Apul. miles. lib. 4.\n\n4885. Secun. bas. 13.\n\n4886. Curtius, l. 1.\n\n4887. Confessi.\n\n4888. Seneca. Amor in oculis oritur.\n\n4889. Ovid Fast.\n\n4890. Plutarch.\n\n4891. Lib. de pulchrit. Jesu et Mariae.\n\n4892. Lucian Charidemon supra omnes mortales felicissimum si hac frui\npossit.\n\n4893. Lucian amor. Insanum quiddam ac furibundum exclamans. O\nfortunatissime deorum Mars qui propter hanc vinctus fuisti.\n\n4894. Ov. Met. l. 3.\n\n4895. Omnes dii complexi sunt, et in uxorem sibi petierunt, Nat. Comes\nde Venere.\n\n4896. Ut cum lux noctis affulget, omnium oculos incurrit: sic\nAntiloquus &c.\n\n4897. Dolovit omnes ex animo mulieres.\n\n4898. Nam vincit et vel ignem, ferrumque si qua pulchra est. Anacreon,\n2.\n\n4899. Spenser in his Faerie Queene.\n\n4900. Achilles Tatius, lib. 1.\n\n4901. Statim ac eam contemplatus sum, occidi; oculos a virgine avertere\nconatus sum, sed illi repugnabant.\n\n4902. Pudet dicere, non celabo tamen. Memphim veniens me vicit, et\ncontinentiam expugnavit, quam ad senectutem usque servarum, oculis\ncorporis, &c.\n\n4903. Nunc primum circa hanc anxius animi haereo. Aristaenetus, ep. 17.\n\n4904. Virg. Aen. 4. She alone hath captivated my feelings, and fixed my\nwavering mind.\n\n4905. Amaranto dial.\n\n4906. Comasque ad speculum disposuit.\n\n4907. Imag. Polystrato. Si illam saltem intuearis, statuis immobiliorem\nte faciet: si conspexeris eam, non relinquetur facultas oculos ab ea\namovendi; abducet te alligatum quocunque voluerit, ut ferrum ad se\ntrahere ferunt adamantem.\n\n4908. Plaut. Merc.\n\n4909. In the Knight's Tale.\n\n4910. Ex debita totius proportione aptaque partium compositione.\nPicolomineus.\n\n4911. Hor. Od. 19. lib. 1.\n\n4912. Ter. Eunuch. Act. 2. Scen. 3.\n\n4913. Petronius Catall.\n\n4914. Sophocles. Antigone.\n\n4915. Jo. Secundus bas. 19.\n\n4916. Loecheus.\n\n4917. Arandus. Vallis amoenissima e duobus montibus composita niveis.\n\n4918. Ovid.\n\n4919. Fol. 77. Dapsiles hilares amatores, &c.\n\n4920. When Cupid slept. Caesariem auream habentem, ubi Psyche vidit,\nmollemque ex ambrosia cervicem inspexit, crines crispos, purpureas\ngenas candidasque, &c. Apuleius.\n\n4921. In laudem calvi; splendida coma quisque adulter est; allicit\naurea coma.\n\n4922. Venus ipsa non placeret comis nudata, capite spoliata, si qualis\nipsa Venus cum fuit virgo omni gratiarum choro stipata, et toto\ncupidinun populo concinnata, baltheo suo cincta, cinnama fragrans, et\nbalsama, si calva processerit, placere non potest Vulcano suo.\n\n4923. Arandus. Capilli retia Cupidinis, sylva caedua, in qua nidificat\nCupido, sub cujus umbra amores mille modis se exercent.\n\n4924. Theod. Prodromus Amor. lib. 1.\n\n4925. Epist. 72. Ubi pulchram tibiam, bene compactum tenuemque pedem\nvidi.\n\n4926. Plaut. Cas.\n\n4927. Claudus optime rem agit.\n\n4928. Fol. 5. Si servum viderint, aut flatorem altius cinctum, aut\npulvere perfusum, aut histrionem in scenam traductum, &c.\n\n4929. Me pulchra fateor carere forma, verum luculenta\u2014nostra est.\nPetronius Catal. de Priapo.\n\n4930. Galen.\n\n4931. Calcagninus Apologis. Quae pars maxime desiderabilis? Alius\nfrontem, alius genas, &c.\n\n4932. Inter foemineum.\n\n4933. Hensius.\n\n4934. Sunt enim oculi, praecipuae pulchritudinis sedes. lib. 6.\n\n4935. Amoris hami, duces, judices et indices qui momento insanos\nsanant, sanos insanire cogunt, oculatissimi corporis excubitores, quid\nnon agunt? Quid non cogunt?\n\n4936. Ocelli carna. 17. cujus et Lipsius epist. quaest. lib. 3. cap.\n11. meminit ob elegantiam.\n\n4937. Cynthia prima suis miserum me cepit ocellis, contactum nullis\nante cupidinibus. Propert. l. 1.\n\n4938. In catalect.\n\n4939. De Sulpicio, lib. 4.\n\n4940. Pulchritudo ipsa per occultos radios in pectus amantis dimanans\namatae rei formam insculpsit, Tatius, l. 5.\n\n4941. Jacob Cornelius Amnon Tragoed. Act. 1. sc. 1.\n\n4942. Rosae formosaram oculis nascuntur, et hilaritas vultus elegantiae\ncorona. Philostratus deliciis.\n\n4943. Epist. et in deliciis, abi et oppugnationem relinque, quam flamma\nnon extinguit; nam ab amore ipsa flamma sentit incendium: quae corporum\npenetratio, quae tyrannis haec? &c.\n\n4944. Loecheus Panthea.\n\n4945. Propertius. The wretched Cynthia first captivates with her\nsparkling eyes.\n\n4946. Ovid, amorum, lib. 2. eleg. 4.\n\n4947. Scut. Hercul.\n\n4948. Calcagninus dial.\n\n4949. Iliad 1.\n\n4950. Hist. lib. 1.\n\n4951. Sands' relation, fol. 67.\n\n4952. Mantuan.\n\n4953. Amor per oculos, nares, poros influens, &c. Mortales tum\nsummopere fascinantur quando frequentissimo intuitu aciem dirigentes,\n&c. Ideo si quis nitore polleat oculorum, &c.\n\n4954. Spiritus puriores fascinantur, oculus a se radios emittit, &c.\n\n4955. Lib. de pulch. Jes. et Mar.\n\n4956. Lib. 2. c. 23. colore triticum referente, crine, flava, acribus\noculis.\n\n4957. Lippi solo intuitu alios lippos faciunt, et patet una cum radio\nvaporem corrupti sanguinis emanare, cujus contagione oculis spectantis\ninficitur.\n\n4958. Vita Apollon.\n\n4959. Comment. in Aristot. Probl.\n\n4960. Sic radius a corde percutientis missus, regimen proprium repetit,\ncor vulnerat, per oculos et sanguinem inficit et spiritus, subtili\nquadam vi. Castil. lib. 3. de aulico.\n\n4961. Lib. 10. Causa omnis et origo omnis prae sentis doloris tute es;\nisti enim tui oculi, per meos oculos ad intima delapsi praecordia,\nacerrimum meis medullis commovent incendium; ergo miserere tui causa\npereuntis.\n\n4962. Lycias in Phaedri vultum inhiat, Phaedrus in oculos Lyciae\nscintillas suorum defigit oculorum; cumque scintillis, &c. Sequitur\nPhaedrus Lyciam, quia cor suum petit spiritum; Phaedrum Lycias, quia\nspiritus propriam sedem postulat. Verum Lycias, &c.\n\n4963. Daemonia inquit quae in hoc Eremo nuper occurebant.\n\n4964. Castilio de aulico, l. 3. fol. 228. Oculi ut milites in insidiis\nsemper recubant, et subito ad visum sagittas emittunt, &c.\n\n4965. Nec mirum si reliquos morbos qui ex contagione nascuntur\nconsideremus, pestem, pruritum, scabiem, &c.\n\n4966. Lucretius. And the body naturally seeks whence it is that the\nmind is so wounded by love.\n\n4967. In beauty, that of favour is preferred before that of colours,\nand decent motion is more than that of favour. Bacon's Essays.\n\n4968. Martialis.\n\n4969. Multi tacit e opinantur commercium illud adeo frequens cum\nbarbaris nudis, ac presertim cum foeminis ad libidinem provocare, at\nminus multo noxia illorum nuditas quam nostrarum foeminarum cultus.\nAusim asseverare splendidum illum cultum, fucos, &c.\n\n4970. Harmo. evangel. lib. 6. cap. 6.\n\n4971. Serm. de concep. Virg. Physiognomia virginis omnes movet ad\ncasitatem.\n\n4972. 3. sent. d. 3. q. 3. mirum virgo formosissima, sed a nemine\nconcupita.\n\n4973. Met. 10.\n\n4974. Rosamond's complaint, by Sam. Daniel.\n\n4975. Aeneas Silv.\n\n4976. Heliodor. l. 2. Rodolphe Thracia tam inevitabili fascino\ninstructa, tam exacte oculis intuens attraxit, ni si in illam quis\nincidisset, fieri non posset quin capertur.\n\n4977. Lib. 3. de providentia: Animi fenestrae oculi, et omnis improba\ncupiditas per ocellos tanquam canales introit.\n\n4978. Buchanan.\n\n4979. Ovid de arte amandi.\n\n4980. Pers. 3. Sat.\n\n4981. Vel centum Chariles ridere putaret. Museus of Hero.\n\n4982. Hor. Od. 22 lib. 1.\n\n4983. Eustathius, l. 5.\n\n4984. Mantuan.\n\n4985. Tom. 4. merit, dial. Exornando seipsam eleganter, facilem et\nhilarem se gerendo erga cunctos, ridendo suave ac blandum quid, &c.\n\n4986. Angeriaims.\n\n4987. Vel si forte vestimentum de industria elevetur, ut pedum ac\ntibiarum pars aliqua conspiciatur, dum templum aut locum aliquem\nadierit.\n\n4988. Sermone, quod non foeminae. viris cohabitent. Non loquuta es\nlingua, sed loquuta es gressu: non loquuta es voce, sed oculis loquuta\nes clarius quam voce.\n\n4989. Jovianus Pontanus Baiar. lib. 1. ad Hermionem. For why do you\nexhibit your 'milky way,' your uncovered bosoms? What else is it but to\nsay plainly. Ask me, ask me, I will surrender; and what is that but\nlove's call?\n\n4990. De luxu vestium discurs. 6. Nihil aliud deest nisi ut praeco vos\npraecedat, &c.\n\n4991. If you can tell how, you may sing this to the tune a sow-gelder\nblows.\n\n4992. Auson. epig. 28. Neither draped Diana nor naked Venus pleases me.\nOne has too much voluptuousness about her, the other none.\n\n4993. Plin. lib. 33. cap. 10. Gampaspen nudam picturus Apelles, amore\nejus illaqueatus est.\n\n4994. In Tyrrhenis conviviis nudae mulieres ministrabant.\n\n4995. Amatoria miscentes vidit, et in ipsis complexibus audit, &c.\nemersit inde cupido in pectus virginis.\n\n4996. Epist. 7. lib. 2.\n\n4997. Spartian.\n\n4998. Sidney's Arcadia.\n\n4999. De immod. mulier. cultu.\n\n5000. Discurs. 6. de luxu vestium.\n\n5001. Petronius fol. 95. quo spectant flexae comae? quo facies\nmedicamine attrita et oculorum mollis petulantia? quo incessus tam\ncompositus, &c.\n\n5002. Ter. They take a year to deck and comb themselves.\n\n5003. P. Aretine. Hortulanus non ita exercetur visendis hortis, eques\nequis, armis, nauta navibus, &c.\n\n5004. Epist. 4. Sonus armillarum bene sonantium, odor unguentorm, &c.\n\n5005. Tom. 4. dial. Amor. vascula plena multae infelicitatis omnem\nmariotorum opulentiam in haec inpendunt, dracones pro monilibus habent,\nqui utinam vere dracones essent. Lucian.\n\n5006. Seneca.\n\n5007. Castilio de aulic. lib. I. Mulieribus omnibus hoc imprimis in\nvotis est, ut formosae sint, aut si reipsa non sint, videantur tamen\nesse; et si qua parte natura defuit, artis supetias adjungunt: unde\nillae faciei unctiones, dolor et cruciatus in arctandis corporibus, &c.\n\n5008. Ovid. epist. Med. Jasoni.\n\n5009. A distorted dwarf, an Europa.\n\n5010. Modo caudatas tunicas, &c. Bossus.\n\n5011. Scribanius philos. Christ. cap. 6.\n\n5012. Ter. Eunuc. Act. 2. scen. 3.\n\n5013. Stroza fil.\n\n5014. Ovid.\n\n5015. S. Daniel.\n\n5016. Lib. de victimis. Fracto incessu obtuitu lascivo, calamistrata,\ncincinnata, fucata, recens lota, purpurissata, pretioso que amicta\npalliolo, spirans unguenta, ut juvenum animos circumveniat.\n\n5017. Orat. in ebrios. Impudenter so masculorum aspectibus exponunt,\ninsolenter comas jactantes, trahunt tunicas pedibus collidentes,\noculoque petulanti, risu effuso, ad tripudium insanientes, omnem\nadolescentum intemperantiam in se provocantes, inque in templis\nmemoriae martyrum consecratis; pomoerium civitatis officinam fecerunt\nimpudentiae.\n\n5018. Hymno Veneri dicato.\n\n5019. Argonaut. l. 4.\n\n5020. Vit. Anton.\n\n5021. Regia domo ornatuque certantes, sese ac formam suam Antonio\nofferentes, &c. Cum ornatu et incredibili pompa per Cydnum fluvium\nnavigarent aurata puppi, ipsa ad similitudinem Veneris ornata, puellae\nGratiis similes, pueri Cupidinibus, Antonius ad visum stupefactus.\n\n5022. Amictum Chlamyde et coronis, quum primum aspexit Cnemonem, ex\npotestate mentis excidit.\n\n5023. Lib. de lib. prop.\n\n5024. Ruth, iii. 3.\n\n5025. Cap. ix. 5.\n\n5026. Juv. Sat. 6.\n\n5027. Hor. lib. 2. Od. 11.\n\n5028. Cap. 27.\n\n5029. Epist. 90.\n\n5030. Quicquid est boni moris levitate extinguitur, et politura\ncorporis muliebres munditias antecessimus colores meretricios viri\nsumimus, tenero et molli gradu suspendimus gradum, non ambulamus, nat.\nquaest. lib. 7. cap. 31.\n\n5031. Liv. lib. 4. dec. 4.\n\n5032. Quid exultas in pulchritudine panni? Quid gloriaris in gemmis ut\nfacilius invites ad libidiniosum incendium? Mat. Bossus de immoder.\nmulie. cultu.\n\n5033. Epist. 113. fulgent monilibus, moribus sordent, purpurata vestis,\nconscientia pannosa, cap. 3. 17.\n\n5034. De virginali habitu: dum ornari cultius, dum evagari virgines\nvolunt, desinunt esse virgines. Clemens Alexandrinus, lib. de pulchr.\nanimae, ibid.\n\n5035. Lib. 2. de cultu mulierum, oculos depictos verecundia, inferentes\nin aures sermonem dei, annectentes crinibus jugum Christi, caput\nmaritis subjicientes, sic facile et satis eritis ornatae: vestite vos\nserico probitatis, byssino sanctitatis, purpura pudicitiae; taliter\npigmentatae deum habebitis amatorem.\n\n5036. Suas habeant Romanae? lascivias; purpurissa, ac cerussa ora\nperungant, fomenta libidinum, et corruptae mentis indicia; vestrum\nornamentum deus sit, pudicitia, virtutis studium. Rossus Plautus.\n\n5037. Sollicitiores de capitis sui decore quam de salute, inter\npectinem et speculum diem perdunt, concinniores esse malunt quam\nhonestiores, et rempub. minus turbari curant quam comam. Seneca.\n\n5038. Lucian.\n\n5039. Non sic Furius de Gallis, not Papyrius de Samnitibus, Scipio de\nNumantia triumphavit, ac illa se vincendo in hac parte.\n\n5040. Anacreon. 4. solum intuemur aurum.\n\n5041. Asser tecum si vis vivere mecum.\n\n5042. Theognis.\n\n5043. Chaloner, l. 9. de Repub. Ang.\n\n5044. Uxorem ducat Danaen, &c.\n\n5045. Ovid.\n\n5046. Epist. 14 formam spectant alii per gratias, ego pecuniam, &c. ne\nmihi negotium facesse.\n\n5047. Qui caret argento, frustra utitur argumento.\n\n5048. Juvenalis.\n\n5049. Tom. 4. merit. dial. multos amatores rejecit, quia pater ejus\nnuper mortuus, ac dominus ipse factus bonorum omnium.\n\n5050. Lib. 3. cap. 14. quis nobilium eo tempore, sibi aut filio aut\nnepoti uxorem accipere cupiens, oblatam sibi aliquam propinquarum ejus\nnon acciperet obviis manibus? Quarum turbam acciverat e Normannia in\nAngliam ejus rei gratia.\n\n5051. Alexander Gaguinus Sarmat. Europ. descript.\n\n5052. Tom. 3. Annal.\n\n5053. Libido statim deferbuit, fastidium caepit, et quod in ea\ntantopere adamavit aspernatur, et ab aegritudine liberatus in angorem\nincidit.\n\n5054. De puellae voluntate periculum facere solis oculis non est satis,\nsed efficacius aliquid agere oportet, ibique etiam machinam alteram\nahibere: itaque manus tange, digitos constringe, atque inter\nstringendum suspira; si haec agentem aequo se animo feret, neque facta\nhujusmodi aspernabitur, tum vero dominam appella, ejusque collum\nsuaviare.\n\n5055. Hungry dogs will eat dirty puddings.\n\n5056. Shakspeare.\n\n5057. Tatius, lib. 1.\n\n5058. In mammarum attractu, non aspernanda inest jucunditas, et\nattrectatus, &c.\n\n5059. Mantuam.\n\n5060. Ovid. 1. Met.\n\n5061. Manus ad cubitum nuda, coram astans, fortius intuita, tenuem de\npectore spiritum ducens, digitum meum pressit, et bibens pedem pressit;\nmutuae compressiones corporum, labiorum commixtiones, pedum\nconnexiones, &c. Et bibit eodem loco, &c.\n\n5062. Epist. 4. Respexi, respexit et, illa subridens, &c.\n\n5063. Vir. Aen. 4. That was the first hour of destruction, and the\nfirst beginning of my miseries.\n\n5064. Propertius.\n\n5065. Ovid. amor. lib. 2. eleg. 2. Place modesty itself in such a\nsituation, desire will intrude.\n\n5066. Romae vivens flore fortunae, et opulentiae meae, aetas, forma,\ngratia conversationis, maxime me fecerunt expetibilem, &c.\n\n5067. De Aulic. lib. 1. fol. 63.\n\n5068. Ut adulterini mercatorum panni.\n\n5069. Busbeq. epist.\n\n5070. Paranympha in cubiculum adducta capillos ad cutem referebat;\nsponsus inde ad eam ingressus cingulum solvebat, nec prius sponsam\naspexit interdiu quam ex illa factus esset pater.\n\n5071. Serm. cont. concub.\n\n5072. Lib. 2. epist. ad filium, et virginem et matrem viduam epist. 10.\ndabit tibi barbatulus quispiam manum, sustentabit lassam, et pressis\ndigitis aut tentabitur aut tentabit, &c.\n\n5073. Loquetur alius nutibus, et quicquid metuit dicere, significabit\naffectibus. Inter bas tantas voluptatum illecebras etiam ferreas mentes\nlibido domat. Difficile inter epulas servatur pudicitia.\n\n5074. Clamore vestium ad se juvenes vocat; capilli fasciolis\ncomprimuntur crispati, cingulo pectus arctatur, capilii vel in frontem,\nvel in aures defluunt: palliolum interdum cadit, ut nudet humeros, et\nquasi videri noluerit, festinans celat, quod volens detexerit.\n\n5075. Serm. cont. concub. In sancto et reverendo sacramentorum tempore\nmultas occasiones, ut illis placeant qui eas vident, praebent.\n\n5076. Pont. Baia. l. 1.\n\n5077. Descr. Brit.\n\n5078. Res est blanda canor, discant cantare puellae pro facie, &c.\nOvid. 3. de art. amandi.\n\n5079. Epist. l. 1. Cum loquitur Lais, quanta, O dii boni, vocis ejus\ndulcedo!\n\n5080. The sweet sound of his voice reanimates my soul through my\ncovetous ears.\n\n5081. Aristenaetus, lib. 2. epist. 5. Quam suave canit! verbum audax\ndixi, omnium quos vidi formosissimus, utinam amare me dignetur!\n\n5082. Imagines, si cantantem audieris, ita demulcebere, ut parentum et\npatriae statim obliviscaris.\n\n5083. Edyll. 18. neque sane ulla sic Cytharam pulsare novit.\n\n5084. Amatorio Dialogo.\n\n5085. Puellam Cythara canentem vidimus.\n\n5086. Apollonius, Argonaut. l. 3. The mind is delighted as much by\neloquence as beauty.\n\n5087. Catullus.\n\n5088. Parnodidascalo dial. Ital. Latin. interp. Jasper. Barthio. Germ.\nFingebam honestatem plusquam virginis vestalis, intuebar oculis uxoris,\naddebam gestus, &c.\n\n5089. Tom. 4. dial. merit.\n\n5090. Amatorius sermo vehemens vehementis cupiditatis incitatio est,\nTatius l. 1.\n\n5091. De luxuria et deliciis compositi.\n\n5092. Aeneas Sylvius. Nulla machina validior quam lecto lascivae\nhistoriae: saepe etiam hujusmodi fabulis ad furorem incenduntur.\n\n5093. Martial. l. 4.\n\n5094. Lib. 1. c. 7.\n\n5095. Eustathius, l. 1. Pictures parant animum ad Venerem, &c. Horatius\ned res venereas intemperantior traditur; nam cubiculo suo sic specula\ndicitur habuisse disposita, ut quocunque respexisset imaginem coitus\nreferrent. Suetonius vit. ejus.\n\n5096. Osculum ut phylangium inficit.\n\n5097. Hor. Venus hath imbued with the quintessence of her nectar.\n\n5098. Heinsius. You may conquer with the sword, but you are conquered\nby a kiss.\n\n5099. Applico me illi proximius et spisse deosculata sagum peto.\n\n5100. Petronius catalect.\n\n5101. Catullus ad Lesbiam: da mihi basia mille, deinde centum, &c.\n\n5102. Petronius. Only attempt to touch her person, and immediately your\nmembers will be filled with a glow of delicious warmth.\n\n5103. Apuleius, l. 30. et Catalect.\n\n5104. Petronius.\n\n5105. Apuleius.\n\n5106. Petronius Proselios ad Circen.\n\n5107. Petronius.\n\n5108. Animus conjungitur, et spiritus etiam noster per osculum effluit;\nalternatim se in utriusque corpus infundentes commiscent; animae potius\nquam corporis connectio.\n\n5109. Catullus.\n\n5110. Lucian. Tom. 4.\n\n5111. Non dat basia, dat Nera nectar, dat rores animae suaveolentes,\ndat nardum, thymumque, cinnamumque et mel, &c. Secundus bas. 4.\n\n5112. Eustathius lib. 4.\n\n5113. Catullus.\n\n5114. Buchanan.\n\n5115. Ovid. art. am. Eleg. 18.\n\n5116. Ovid. She folded her arms around my neck.\n\n5117. Cum capita liment solitis morsiunculis, et cum mammillarum\npressiunculis. Lip. od. ant. lec. lib. 3.\n\n5118. Tom. 4. dial. meretr.\n\n5119. Apuleius Miles. 6. Et unum blandientis linguae admulsum longe\nmellitum: et post lib. 11. Arctius eam complexus caepi suaviari jamque\npariter patentis oris inhalitu cinnameo et occursantis linguae illisu\nnectareo, &c.\n\n5120. Lib. 1 advers. Jovin. cap. 30.\n\n5121. Oscula qui sumpsit, si non et cetera sumpsit, &c.\n\n5122. Corpus Placuit mariti sui tolli ex arca, atque illi quae vacabat\ncruci adfigi.\n\n5123. Novi ingenium mulierum, nolunt, ubi velis, ubi nolis capiunt\nultro. Ter. Eunuc. act. 4. sc. 7.\n\n5124. Marlowe.\n\n5125. Pornodidascolo dial. Ital. Latin. donat. a Gasp. Barthio Germano.\nQuanquam natura, et arte eram formosissima, isto tamen astu tanto\nspeciosior videbar, quod enim oculis cupitum aegre praebetur, multo\nmagis affectus humanos incendit.\n\n5126. Quo majoribus me donis probatiabat, eo pejoribus illum modis\ntractabam, ne basium impetravis, &c.\n\n5127. Comes de monte Turco Hispanus has de venatione sua partes misit,\njussitque peramanter orare, ut hoc qualecunque donum suo nomine\naccipias.\n\n5128. His artibus hominem ita excantabam, ut pro me ille ad omnia\nparutas, &c.\n\n5129. Tom. 4. dial, merit.\n\n5130. Relicto illo, aegre ipsi interim faciens, et omnino difficilis.\n\n5131. Si quis enim nec Zelotypus irascitur, nec pugnat aliquando\namator, nec perjurat, non est habendus amator, &c. Totus hic ignis\nZelotypia constat, &c. maxime amores inde nascuntur. Sed si persuasum\nilli fuerit te solum habere, elanguescit illico amor suus.\n\n5132. Venientem videbis ipsum denuo inflammatum et prorsus insanientem.\n\n5133. Et sic cum fere de illo desperassem, post menses quatuor ad me\nrediit.\n\n5134. Petronius Catal.\n\n5135. Imagines deorum. fol. 327. varios amores facit, quos aliqui\ninterpretantur multiplices affectus et illecebras, alios puellos,\npuellas, alatos, alios poma aurea, alios sagittas, alios laqueos, &c.\n\n5136. Epist. lib. 3. vita Pauli Eremitae.\n\n5137. Meretrix speciosa cepit delicatius stringere colla complexibus,\net corpora in libidinem concitato, &c.\n\n5138. Camden in Gloucestershire, huic praefuit nobilis et formosa\nabbatissa, Godwinus comes indole subtilis, non ipsam, sed sua cupiens,\nreliquit nepotem suum forma elegantissimum, tanquam infirmum donec\nreverteretur, instruit, &c.\n\n5139. Ille impiger regem adit, abatissam et suas praegnantes edocet,\nexploratoribus missis probat, et iis ejectis, a domino suo manerium\naccepit.\n\n5140. Post sermones de casu suo suavitate sermones conciliat animum\nhominis, manumque inter colloquia et risus ad barbam protendit et\npalpare coepit cervicem suam et osculari; quid multa? Captivum ducit\nmilitem Christi. Complexura evanescit, demones in aere monachum\nriserunt.\n\n5141. Choraea circulus, cujus centrum diab.\n\n5142. Multae inde impudicae domum rediere, plures ambiguae, melior\nnulla.\n\n5143. Turpium deliciarum comes est externa saltatio; neque certe facile\ndictu quae mala hinc visus hauriat, et quae pariat, colloquia,\nmonstrosus, inconditos gestus, &c.\n\n5144. Juv. Sat. 11. Perhaps you may expect that a Gaditanian with a\ntuneful company may begin to wanton, and girls approved with applause\nlower themselves to the ground in a lascivious manner, a provocative of\nlanguishing desire.\n\n5145. Justin. l. 10. Adduntur instrumenta luxuriae, tympana et\ntripudia; nec tam spectator rex, sed nequitiae magister, &c.\n\n5146. Hor. l. 5. od. 6.\n\n5147. Havarde vita ejus.\n\n5148. Of whom he begat William the Conqueror; by the same token she\ntore her smock down, saying, &c.\n\n5149. Epist. &c. Quis non miratus est saltantem? Quis non vidit et\namavit? veterem et novam vidi Romam, sed tibi similem non vidi\nPanareta; felix qui Panareta fruitur, &c.\n\n5150. Prinicipio Ariadne velut sponsa prodit, ac sola recedit; prodiens\nillico Dionysius ad numeros cantante tibia saltabat; admirati sunt\nomnes saltantem juvenem, ipsaque Ariadne, ut vix potuerit conquiescere;\npost ea vero cum Dionysius eam aspexit, &c. ut autem surrexit\nDionysius, erexit simul Ariadnem, licebatque spectare gestus\nosculantium, et inter se complectentium; qui autem spectabant, &c. Ad\nextremum videntes eos mutuis amplexibus implicatos et jamjam ad\nthalamum ituros; qui non duxerant uxores jurabant uxores se ductoreos;\nqui autem duxerant conscensis equis et incitatis, ut iisdem fruerentur,\ndomum festinarunt.\n\n5151. Lib. 4. de contemnend. amoribus.\n\n5152. Ad Anysium epist. 57.\n\n5153. Intempestivum enim est, et a nuptiis abhorrens, inter saltantes\npodagricum videre senem, et episcopum.\n\n5154. Rem omnium in mortalium vita optimam innocenter accusare.\n\n5155. Quae honestam voluptatem respicit, aut corporis exercitium,\ncontemni non debet.\n\n5156. Elegantissima res est, quae et mentem acuit, corpus exerceat, et\nspectantes oblectet, multos gestus decoros docens, oculos, aures,\nanimum ex aeque demulcens.\n\n5157. Ovid.\n\n5158. System, moralis philosophiae.\n\n5159. Apuleius. 10. Pueili, puellaeque virenti florentes aetatula,\nforma conspicui, veste nitidi, incessu gratiosi, Graecanicam saltantes\nPyrrhicam, dispositis ordinationibus, decoros ambitus inerrabant, nunc\nin orbem flexi, nunc in obliquam seriem connexi, nunc in quadrum\ncuneati, nunc inde separati, &c.\n\n5160. Lib. 1. cap. 11.\n\n5161. Vit. Epaminondae.\n\n5162. Lib. 5.\n\n5163. Read P. Martyr Ocean Decad. Benzo, Lerius Hacluit, &c.\n\n5164. Angerianus Erotopaedium.\n\n5165. 10 Leg. \u03c4\u1fc6\u03c2 \u03b3\u1f70\u03c1 \u03c4\u03bf\u03b9\u03b1\u03cd\u03c4\u03b7\u03c2 \u03c3\u03c0\u03b5\u03b4\u1fc6\u03c2 \u1f14\u03bd\u03b5\u03ba\u03b1, &c. hujus causa oportuit\ndisciplinam constitui, ut tam pueri quam puellae choreas celebrent,\nspectenturque ac spectent, &c.\n\n5166. Aspectus enim nudorum corporum tam mares quam feminas irritare\nsolet ad enormes lasciviae appetitus.\n\n5167. Camden Annal. anno 1578, fol. 276. Amatoriis facetiis et\nillecebris exquisitissimus.\n\n5168. Met. 1. Ovid.\n\n5169. Erasmus egl. mille mei siculis errant in montibus agni.\n\n5170. Virg.\n\n5171. 58 Lecheus.\n\n5172. Tom. 4. merit. dial. amare se jurat et lachrimatur dicitque\nuxorem me ducere velle, quum pater oculos claussisset.\n\n5173. Quum dotem alibi multo majorem aspiciet, &c.\n\n5174. Or upper garment. Quem Juno miserata veste contexit.\n\n5175. Hor.\n\n5176. Dejeravit illa secundum supra trigesimum ad proximum Decembrem\ncompleturam se esse.\n\n5177. Ovid.\n\n5178. Nam donis vincitur omnis amor. Catullus 1. el. 5.\n\n5179. Fox, act. 3. sc. 3.\n\n5180. Catullus.\n\n5181. Perjuria ridet amantum Jupiter, et ventos irrita ferre jubet\nTibul. lib. 3. et 6.\n\n5182. In Philebo. pejerantibus, nis dii soli ignoscunt.\n\n5183. Catul.\n\n5184. Lib. 1. de contemnendis amoribus.\n\n5185. Dial. Ital. argentum ut paleas projiciebat. Biliosum habui\namatorem qui supplex flexis genibus, &c. Nullus recens allatus terrae\nfructus, nullum cupediarum genus tam carum erat, nullum vinum Creticum\npretiosum, quin ad me ferret illico; credo alterum oculum pignori\ndaturus, &c.\n\n5186. Post musicam opiperas epulas, et tantis juramentis, donis, &c.\n\n5187. Nunquam aliquis umbrarum conjurator tanta attentione, tamque\npotentibus verbis usus est, quam ille exquisitis mihi dictis, &c.\n\n5188. Chaucer.\n\n5189. Ah crudele genas nec tutum foemina nomen! Tibul. l. 3. eleg. 4.\n\n5190. Jovianus Pon.\n\n5191. Aristaenetus, lib. 2. epist. 13.\n\n5192. Suaviter flebam, ut persuasum habeat lachrymas prae gaudio illius\nreditus mihi emanare.\n\n5193. Lib. 3. his accedunt, vultus subtristis, color pallidus,\ngemebunda vox, ignita suspiria, lachrymae prope innumerabiles. Istae se\nstatim umbrae offerunt tanto squalore et in omni fere diverticulo tanta\nmacie, ut illas jamjam moribundas putes.\n\n5194. Petronius. Trust not your heart to women, for the wave is less\ntreacherous than their fidelity.\n\n5195. Coelestina, act 7. Barthio interpret omnibus arridet, et a\nsingulis amari se solam dicit.\n\n5196. Ovid. They have made the same promises to a thousand girls that\nthey make to you.\n\n5197. Seneca Hippol.\n\n5198. Tom. 4. dial. merit. tu vero aliquando maerore afficieris ubi\nandieris me a meipsa laqueo tui causa suffocatam aut in puteum\npraecipitatam.\n\n5199. Epist. 20. l. 2.\n\n5200. Matronae flent duobus oculis, moniales quatuor, virgines uno,\nmeretrices nullo.\n\n5201. Ovid.\n\n5202. Imagines deorum, fol. 332. e Moschi amore fugitive, quem\nPolitianus Latinum fecit.\n\n5203. Lib. 3. mille vix anni sufficerent ad omnes illas machinationes,\ndolosque commemorandos, quos viri et mulieres ut se invicem\ncircumveniant, excogitare solent.\n\n5204. Petronius.\n\n5205. Plautus Tritemius. Three hundred verses would not comprise their\nindecencies.\n\n5206. De Magnet. Philos. lib. 4. cap. 10.\n\n5207. Catul. eleg. 5. lib. 1. Venit in exitium callida lena meum.\n\n5208. Ovid. 10. met.\n\n5209. Parabosc. Barthii.\n\n5210. De vit. Erem c. 3. ad sororem vix aliquam reclusarum hujus\ntemporis solam invenies, ante cujus fenestram non anus garrula, vel\nnugigerula mulier sedet, quae eam fabulis occupet, rumoribus pascat,\nhujus vel illius monachi, &c.\n\n5211. Agreste olus anus vendebat, et rogo inquam, mater, nunquid scis\nubi ego habitem? delectata illa urbanitate tam stulta, et quid nesciam\ninquit? consurrexitque et cepit me praecedere; divinam ego putabam, &c.\nnudas video meretrices et in lupanar me adductum, sero execrutus\naniculae insidias.\n\n5212. Plautus Menech. These harlots send little maidens down to the\nquays to ascertain the name and nation of every ship that arrives,\nafter which they themselves hasten to address the new-comers.\n\n5213. Promissis everberant, molliunt dulciloquiis, et opportunum tempus\naucupantes laqueos ingerunt quos vix Lucretia vitare; escam parant quam\nvel satur Hippolitus sumeret, &c. Hae sane sunt virgae soporiferae\nquibus contactae animae ad Orcum descendunt; hoc gluten quo compactae\nmentium alae evolare nequeunt, daemonis ancillae, quae sollicitant, &c.\n\n5214. See the practices of the Jesuits, Anglice, edit. 1630.\n\n5215. Aen. Sylv.\n\n5216. Chaucer, in the wife of Bath's tale.\n\n5217. H. Stephanus Apol. Herod, lib. 1. cap. 21.\n\n5218. Bale. Puellae in lectis dormire non poterant.\n\n5219. Idem Josephus, lib. 18. cap. 4.\n\n5220. Lib credit. Augustae Vindelicorum, An. 1608.\n\n5221. Quarum animas lucrari debent Deo, sacrificant diabolo.\n\n5222. M. Drayton, Her. epist.\n\n5223. Pornodidascolo dial. Ital. Latin, fact. a Gasp. Barthio. Plus\npossum quam omnes philosophi, astrologi, necromantici, &c. sola saliva\ninungens, 1. amplexu et basiis tam furiose furere, tam bestialiter\nobstupesieri coegi, ut instar idoli me adorarint.\n\n5224. Sagae omnes sibi arrogant notitiam, et facultatem in amorem\nalliciendi quos velint; odia inter conjuges serendi, tempestates\nexcitandi, morbos infligendi, &c.\n\n5225. Juvenalis Sat.\n\n5226. Idem refert Hen. Kormannus de mir. mort. lib. 1 cap. 14. Perdite\namavit mulierculam quandam, illius amplexibus acquiescens, summa cum\nindignatione suorum et dolore.\n\n5227. Et inde totus in Episcopum furere, illum colere.\n\n5228. Aquisgranum, vulgo Aixe.\n\n5229. Immenso sumptu templum et aedes, &c.\n\n5230. Apolog. quod Pudentillam viduam ditem et provectioris aetatis\nfoeminam cantaminibus in amorem sui pellexisset.\n\n5231. Philopseude, tom. 3.\n\n5232. Impudicae mulieres opera veneficarum, diaboli coquarum, amatores\nsuos ad se nuctu ducunt et reducunt, ministerio hirci in aere volantis:\nmultos novi qui hoc fassi sunt, &c.\n\n5233. Mandrake apples, Lemnius lib. herb. bib. c. 3.\n\n5234. Of which read Plin. lib. 8. cap. 22. et lib. 13. c. 25. et\nQuintilianum, lib. 7.\n\n5235. Lib. 11. c. 8. Venere implicat eos, qui ex eo bibunt. Idem Ov.\nMet. 4. Strabo. Geog. l. 14.\n\n5236. Lod. Guicciardine's descript. Ger. in Aquisgrano.\n\n5237. Baltheus Veneris, in quo suavitas, et dulcia colloquia,\nbenevolentiae, et blanditiae, suasiones, fraudes et veneficia\nincludebantur. Whence that heat to waters bubbling from the cold moist\nearth? Cupid, once upon a time, playfully dipped herein his arrows of\nsteel, and delighted with the hissing sound, he said, boil on for ever,\nand retain the memory of my quiver. From that time it is a thermal\nspring, in which few venture to bathe, but whosoever does, his heart is\ninstantly touched with love.\n\n5238. Ovid. Facit hunc amor ipse colorem. Met. 4.\n\n5239. Signa ejus profunditas oculorum, privatio lachrymarum, suspiria,\nsaepe rident sibi, ac si quod delectabile; viderent, aut audirent.\n\n5240. Seneca Hip.\n\n5241. Seneca Hip.\n\n5242. De moris cerebri de erot. amore. Ob spirituum distractionem hepar\nofficio suo non fungitur, nec vertit alimentum in sanguinem, ut debeat.\nErgo membra debilia, et penuria alibilis succi marcescunt, squalentque\nut herbae in horto meo hoc mense Maio Zeriscae, ob imbrium defectum.\n\n5243. Faerie Queene, l. 3. cant. 11.\n\n5244. Amator Emblem. 3.\n\n5245. Lib. 4. Animo errat, et quidvis obvium loquitur, vigilias absque\ncausa sustinet, et succum corporis subito amisit.\n\n5246. Apuleius.\n\n5247. Chaucer, in the Knight's Tale.\n\n5248. Virg. Aen. 4.\n\n5249. Dum vaga passim sidera fulgent, numerat longas tetricus horas, et\nsollicito nixus cubito suspirando viscera rumpit.\n\n5250. Saliebat crebro tepidum cor ad aspectum Ismenes.\n\n5251. Gordonius c. 20. amittunt saepe cibum, potum, et merceratur inde\ntotum corpus.\n\n5252. Ter. Eunuch. Dii boni, quid hoc est, adeone homines mutari ex\namore, ut non cognoscas eundem esse!\n\n5253. Ovid. Met. 4. The more it is concealed the more it struggles to\nbreak through its concealment.\n\n5254. Ad ejus nomen, rubebut, et ad aspectum pulsus variebatur. Plutar.\n\n5255. Epist. 13.\n\n5256. Barck. lib. 1. Oculi medico tremore errabant.\n\n5257. Pulsus eorum velox et inordinatus, si mulier quam amat forte\ntranseat.\n\n5258. Signa sunt cessatio ab omni opere insueto, privatio somni,\nsuspiria crebra, rubor cum sit sermo de re amata, et commotio pulsus.\n\n5259. Si noscere vis an homines suspecti tales sint, tangito eorum\narterias.\n\n5260. Amor facit inaequales, inordinatos.\n\n5261. In nobilis cujusdam uxore quum subolfacerem adulteri amore fuisse\ncorreptam et quam maritus, &c.\n\n5262. Cepit illico pulsus variari et ferri celerius et sic inveni.\n\n5263. Eunuch, act. 2. scen. 2.\n\n5264. Epist. 7. lib. 2. Tener sudor et creber anhelitus, palpitatio\ncordis, &c.\n\n5265. Lib. 1.\n\n5266. Lexoviensis episcopus.\n\n5267. Theodorus prodromus Amaranto dial. Gaulimo interpret.\n\n5268. Petron. Catal.\n\n5269. Sed unum ego usque et unum Petam a tuis labellis, postque unum et\nunum et unum, dari rogabo. Loecheus Anacreon.\n\n5270. Jo. Secundus, bas. 7.\n\n5271. Translated or imitated by M. B. Johnson, our arch poet, in his\n119 ep.\n\n5272. Lucret. l. 4.\n\n5273. Lucian. dial. Tom. 4. Merit, sed et aperientes, &c.\n\n5274. Epist. 16.\n\n5275. Deducto ore longo me basio demulcet.\n\n5276. In deliciis mammas tuas tango, &c.\n\n5277. Terent.\n\n5278. Tom. 4. merit, dial.\n\n5279. Attente adeo in me aspexit, et interdum ingemiscebat, et\nlachrymabatur. Et si quando bibens, &c.\n\n5280. Quique omnia cernere debes Leucothoen spectas, et virgine figis\nin una quos mundo debes oculos, Ovid. Met. 4.\n\n5281. Lucian. tom. 3. quoties ad cariam venis currum sistis, et desuper\naspectas.\n\n5282. Ex quo te primum vidi Pythia alio oculos vertere non fuit.\n\n5283. Lib. 4.\n\n5284. Dial, amorum.\n\n5285. Ad occasum solis aegre domum rediens, atque totum die ex adverso\ndeae sedens recto, in ipsam perpetuo oculorum ictus direxit, &c.\n\n5286. Lib. 3.\n\n5287. Regum palatium non tam diligenti custodia septum fuit, ac aedes\nmeas stipabant, &c.\n\n5288. Uno, et eodem die sexties vel septies ambulant per eandem plateam\nut vel unico amicae suae fruantur aspectu, lib. 3. Theat. Mundi.\n\n5289. Hor.\n\n5290. Ovid.\n\n5291. Ovid.\n\n5292. Hyginus, fab. 59. Eo die dicitur nonies ad littus currisse.\n\n5293. Chaucer.\n\n5294. Gen. xxix. 20.\n\n5295. Plautus Cistel.\n\n5296. Stobaeus e Graeco. Sweeter than honey it pleases me, more bitter\nthan gall, it teases me.\n\n5297. Plautus: Credo ego ad hominis carnificinam amorem inventum esse.\n\n5298. De civitat. lib. 22. cap. 20. Ex eo oriuntur mordaces curae,\nperturbationes, maerores, formidines, insana gaudia, discordiae, lites,\nbella, insidiae, iracundiae, inimicitiae, fallaciae, adulatio, fraus,\nfurtum, nequitia, impudentia.\n\n5299. Marullus, l. 1.\n\n5300. Ter. Eunuch.\n\n5301. Plautus Mercat.\n\n5302. Ovid.\n\n5303. Adelphi, Act. 4. scen. 5. M. Bono animo es, duces uxorem hanc\nAeschines. Ae. Hem. pater, num tu ludis me nunc? M. Egone te,\nquamobrem? Ae. Quod tam misere cupio, &c.\n\n5304. Tom. 4. dial. amorum.\n\n5305. Aristotle, 2. Rhet. puts love therefore in the irascible part.\nOvid.\n\n5306. Ter. Eunuch. Act. 1. sc. 2.\n\n5307. Plautus.\n\n5308. Tom. 3.\n\n5309. Scis quod posthac dicturus fuerim.\n\n5310. Tom. 4. dial. merit. Tryphena, amor me perdit, neque malum hoc\namplius sustinere possum.\n\n5311. Aristaenetus, lib. 2. epist. 8.\n\n5312. Coelestinae, act 1. Sancti majora laetitia non fruuntur. Si mihi\nDeus omnium votorum mortalium summam concedat, non magis, &c.\n\n5313. Catullus de Lesbia.\n\n5314. Hor. ode 9. lib. 3.\n\n5315. Act. 3. scen. 5. Eunuch. Ter.\n\n5316. Act. 5. scen. 9.\n\n5317. Mantuan.\n\n5318. Ter. Adelph. 3. 4.\n\n5319. Lib. 1. de contemn. amoribus. Si quem alium respexerit amica\nsuavius, et familiarius, si quem aloquuta fuerit, si nutu, nuncio, &c.\nstatim cruciatar.\n\n5320. Calisto in Celestina.\n\n5321. Pornodidasc. dial. Ital. Patre et matre se singultu orbos\ncensebant, quod meo contubernio carendum esset.\n\n5322. Ter. tui carendum quod erat.\n\n5323. Si responsum esset dominam occupatam esse aliisque vacaret, ille\nstatim vix hoc audito velut in amor obriguit, alii se damnare, &c. at\ncui favebam, in campis Elysiis esse videbatur, &c.\n\n5324. Mantuan.\n\n5325. Laecheus.\n\n5326. Sole se occultante, aut tempestate veniente, statim clauditur ac\nlanguescit.\n\n5327. Emblem, amat. 13.\n\n5328. Calisto de Melebaea.\n\n5329. Anima non est ubi animat, sed ubi amat.\n\n5330. Celestine, act. 1. credo in Melebaeam, &c.\n\n5331. Ter. Eunuch, act. 1. sc. 2.\n\n5332. Virg. 4. Aen.\n\n5333. Interdiu oculi, et aures occupatae distrahunt animum, at noctu\nsolus jactor, ad auroram somnus paulum misertus, nec tamen ex animo\npuella abiit, sed omnia mihi de Leucippe somnia erant.\n\n5334. Tota hac nocte somnum hisce oculis non vidi. Ter.\n\n5335. Buchanan. syl.\n\n5336. Aen. Sylv. Te dies, noctesque amo, te cogito, te desidero, te\nvoco, te expecto, te spero, tecum oblecto me, totus in te sum.\n\n5337. Hor. lib. 2. ode 9.\n\n5338. Petronius.\n\n5339. Tibullus, l. 3. Eleg. 3.\n\n5340. Ovid. Fast. 2. ver. 775. Although the presence of her fair form\nis wanting, the love which it kindled remains.\n\n5341. Virg. Aen. 4.\n\n5342. De Pythonissa.\n\n5343. Juno, nec ira deum tantum, nec tela, nec hostis, quantum tute\npotis animis illapsus. Silius Ital. 15. bel. Punic. de amore.\n\n5344. Philostratus vita ejus. Maximum tormentum quod excogitare, vel\ndocere te possum, est ipse amor.\n\n5345. Ausonius c. 35.\n\n5346. Et caeco carpitur igne; et mihi sese offert ultra meus ignis\nAmyntas.\n\n5347. Ter. Eunuc.\n\n5348. Sen. Hippol.\n\n5349. Theocritus, edyl. 2. Levibus cor est violabile telis.\n\n5350. Ignis tangentes solum urit, at forma procul astantes inflammat.\n\n5351. Nonius.\n\n5352. Major illa flamma quae consumit unam animam, quam quae centum\nmillia corporum.\n\n5353. Mant. egl. 2.\n\n5354. Marullus Epig. lib. 1.\n\n5355. Imagines deorum.\n\n5356. Ovid.\n\n5357. Aeneid. 4.\n\n5358. Seneca.\n\n5359. Cor totum combustum, jecur suffumigatum, pulmo arefactus, ut\ncredam miseram illam animam bis elixam aut combustam, ob maximum\nardorem quem patiuntur ob ignem amoris.\n\n5360. Embl. Amat. 4. et 5.\n\n5361. Grotius.\n\n5362. Lib. 4. nam istius amoris neque principia, neque media aliud\nhabent quid, quam molestias, dolores, cruciatus, defatigationes, adeo\nut miserum esse maerore, gemitu, solitudine torqueri, mortem optare.\nsemperque debacchari, sint certa amantium signa et certae actiones.\n\n5363. Virg. Aen. 4. The works are interrupted, promises of great walls,\nand scaffoldings rising towards the skies, are all suspended.\n\n5364. Seneca Hip. act. The shuttle stops, and the web hangs unfinished\nfrom her hands.\n\n5365. Eclog. 1. No rest, no business pleased my lovesick breast, my\nfaculties became dormant, my mind torpid, and I lost my taste for\npoetry and song.\n\n5366. Edyl. 14.\n\n5367. Mant. Eclog.\n\n5368. Ter. Eunuch.\n\n5369. Ov. Met. de Polyphemo: uritur oblitus pecorum, antrorumque\nsuorum; jamque tibi formae, &c.\n\n5370. Qui quaeso? Amo.\n\n5371. Ter. Eunuch.\n\n5372. Qui olim cogitabat quae vellet, et pulcherrimis philosophiae\npraeceptis operam insumpsit, qui universi circuitiones coelique\nnaturam, &c. Hanc unam intendit operam, de sola cogitat, noctes et dies\nse componit ad hanc, et ad acerbam servitutem redactus animus, &c.\n\n5373. Pars epitaphii ejus.\n\n5374. Epist. prima.\n\n5375. Boethius l. 3 Met. ult.\n\n5376. Epist. lib. 6. Valeat pudor, valeat honestas, valeat honor.\n\n5377. Theodor. prodromus, lib. 3. Amor Mystili genibus ovolutis,\nubertemque lachrimas, &c. Nihil ex tota praeda praeter Rhodanthem\nvirginem accipiam.\n\n5378. Lib. 2. Certe vix credam, et bona fide fateare Aratine, te no\namasse adeo vehementer; si enim vere amasses, nihil prius aut potius\noptasses, quam amatae mulieri placere. Ea enim amoris lex est idem\nvelle et nolle.\n\n5379. Stroza, sil. Epig.\n\n5380. Quippe haec omnia ex atra bile et amore proveniunt. Jason\nPratensis.\n\n5381. Immense amor ipse stultitia est. Carda, lib. 1. de sapientia.\n\n5382. Mantuan. Whoever is in love is in slavery, he follows his\nsweetheart as a captive his captor, and wears a yoke on his sumbissibe\nneck.\n\n5383. Virg. Aen. 4. She began to speak but stopped in the middle of her\ndiscourse.\n\n5384. Seneca, Hippol. What reason requires, raging love forbids.\n\n5385. Met. 10.\n\n5386. Buchanan. Oh fraud, and love, and distraction of mind, whither\nhave you led me?\n\n5387. An immodest woman is like a bear.\n\n5388. Feram induit cum rosas comedat, idem ad se redeat.\n\n5389. Alciatus de upupa Embl. Animal immundum upupa stercora amans; ave\nhac nihil foedius, nihil libidinosius. Sabin in Ovid. Met.\n\n5390. is like a false glass, which represents everything fairer than it\nis.\n\n5391. Hor. ser. lib. sat. l. 3. These very things please him, as the\nwen of Agna did Balbinus.\n\n5392. The daughter and heir of Carolus Pugnax.\n\n5393. Seneca in Octavia. Her beauty excels the Tyndarian Helen's, which\ncaused such dreadful wars.\n\n5394. Loecheus.\n\n5395. Mantuan, Egl 1.\n\n5396. Angerianus.\n\n5397. Faerie Queene, Cant. lyr. 4.\n\n5398. Epist. 12. Quis unquam formas vidit orientis, quis occidentis,\nveniant undique omnes, et dicant veraces an tam insignem viderint\nformam.\n\n5399. Nulla vox formam ejus possit comprehendere.\n\n5400. Caleagnini dit. Galat.\n\n5401. Catullus.\n\n5402. Petronii Catalect.\n\n5403. Chaucer, in the Knight's Tale.\n\n5404. Ovid, Met. 13.\n\n5405. It is envy evidently that prompts you, because Polyphemus does\nnot love you as he does me.\n\n5406. Plutarch. sibi dixit tam pulchram non videri, &c.\n\n5407. Quanto quam Lucifer aurea Phoebe, tanto virginibus conspectior\nomnibus Herce. Ovid.\n\n5408. M. D. Son. 30.\n\n5409. Martial., l. 5. Epig. 38.\n\n5410. Ariosto.\n\n5411. Tully lib. 1. de nat. deor. pulchrior deo, et tamen erat oculis\nperversissimis.\n\n5412. Marullus ad Neaeram epig. 1. lib.\n\n5413. Barthius.\n\n5414. Ariosto, lib. 29. hist. 8.\n\n5415. Tibulius.\n\n5416. Marul. lib. 2.\n\n5417. Tibullus l. 4. de Sulpicia.\n\n5418. Aristenaetus, Epist. 1.\n\n5419. Epist. 24. veni cito charissime Lycia, cito veni; prae te Satyri\nomnes videntur non homines, nullo loco solus es, &c.\n\n5420. Lib. 3. de aulico, alterius affectui se totum componit, totus\nplacere studet, et ipsius animam amatae pedisequam facit.\n\n5421. Cyropaed. l. 5. amor servitus, et qui amant optat se liberari non\nsecus ac alio quovis morbo, neque liberari tamen possunt, sed validiori\nnecessitate ligati sunt quam si in ferrea vincula confectiforent.\n\n5422. In paradoxis, An ille mihi liber videtur cui mulier imperat? Cui\nleges imponit, praescribit, jubet, vetat quod videtur. Qui nihil\nimperanti negat, nihil audet, &c. poscit? dandum; vocat? veniendum;\nminatur? extimiscendum.\n\n5423. Illane parva est servitus amatorum singulis fere horis pectine\ncapillum, calimistroque barbam componere, faciem aquis redolentibus\ndiluere, &c.\n\n5424. Si quando in pavimentum incautius quid mihi excidisset, elevare\ninde quam promptissime, nec nisi osculo compacto mihi commendare, &c.\n\n5425. Nor will the rude rocks affright, me, nor the crooked-tusked\nbear, so that I shall not visit my mistress in pleasant mood.\n\n5426. Plutarchus amat. dial.\n\n5427. Lib. 1. de contem. amor. quid referam eorum pericula et clades,\nqui in amicarum aedes per fenestras ingressi stillicidiaque egressi\nindeque deturbati, sed aut praecipites, membra frangunt, collidunt, aut\nanimam amittunt.\n\n5428. Ter. Eunuch. Act. 5. Scen. 8.\n\n5429. Paratus sum ad obeundum mortem, si tu jubeas; hanc sitim\naestuantis seda, quam tuum sidus perdidit, aquae et fontes non negant,\n&c.\n\n5430. Si occidere placet, ferrum meum vides, si verberibus contenta es,\ncurro nudus ad poenam.\n\n5431. Act. 15. 18. Impera mihi; occidam decem viros, &c.\n\n5432. Gasper Ens. puellam misere deperiens, per jocum ab ea in Padum\ndesilire jussus statim e ponte se praecipitavit. Alius Ficino insano\namore ardens ab amica jussus se suspendere, illico fecit.\n\n5433. Intelligo pecuniam rem esse jucundissimam, meam tamen libentius\ndarem Cliniae quam ab aliis acciperem; libentius huic servirem, quam\naliis imperarem, &c. Noctem et somnum accuso, quod illum non videam,\nluci autem et soli gratiam habeo quod mihi Cliniam ostendant. Ego etiam\ncum Clinia in ignem currerem; et scio vos quoque mecum ingressuros si\nvideretis.\n\n5434. Impera quidvis; navigare jube, navem conscendo; plagas accipere,\nplector; animum profundere, in ignem currere, non recuso, lubens facio.\n\n5435. Seneca in Hipp. act. 2.\n\n5436. Hujus ero vivus, mortuus hujus ero. Propert. lib. 2. vivam si\nvivat; si cadat illa, cadam, Id.\n\n5437. Dial. Amorum. Mihi o dii coelestes ultra sit vita haec perpetua\nex adverso amicae sedere, et suave loquentem audire, &c. si moriatur,\nvivere non sustinebo, et idem erit se pulchrum utrisque.\n\n5438. Buchanan. When she dies my love shall also be at rest in the\ntomb.\n\n5439. Epist. 21. Sit hoc votum a diis amare Delphidem, ab ea amari,\nadloqui pulchram et loquentem audire.\n\n5440. Hor.\n\n5441. Mart.\n\n5442. Lege Calimitates Pet. Abelhardi Epist. prima.\n\n5443. Ariosto.\n\n5444. Chaucer, in the Knight's Tale.\n\n5445. Theodorus prodromus, Amorum lib. 6. Interpret. Gaulmino.\n\n5446. Ovid. 10. Met. Higinius, c. 185.\n\n5447. Ariost. lib. 1. Cant. 1. staff. 5.\n\n5448. Plut. dial. amor.\n\n5449. Faerie Queene, cant. 1. lib. 4. et cant. 3. lib. 4.\n\n5450. Dum cassis pertusa, ensis instar Serrae excisus, scutum, &c.\nBarthius Caelestina.\n\n5451. Lesbia sex cyathis, septem Justina bibatur.\n\n5452. As Xanthus for the love of Eurippe, omnem Europam peragravit.\nParthenius Erot cap. 8.\n\n5453. Beroaldus e Bocatio.\n\n5454. Epist. 17. l. 2.\n\n5455. Lucretius. For if the object of your love be absent, her image is\npresent, and her sweet name is still familiar in my ears.\n\n5456. Aeneas Sylvius, Lucretie quum accepit Euriali literas hilaris\nstatim milliesqua papirum basiavit.\n\n5457. Mediis inseruit papillis litteram ejus, mille prius pangens\nsuavia. Arist. 2. epist. 13.\n\n5458. Plautus Asinar.\n\n5459. Hor. Some token snatched from her arm or her gently resisting\nfinger.\n\n5460. Illa domi sedens imaginem ejus fixis oculis assidue conspicata.\n\n5461. And distracted will imprint kisses on the doors.\n\n5462. Buchanan Sylva.\n\n5463. Fracastorius Naugerio. Ye alpine winds, ye mountain breezes, bear\nthese gifts to her.\n\n5464. Happy servants that serve her, happy men that are in her company.\n\n5465. Non ipsos solum sed ipsorum memoriam amant. Lucian.\n\n5466. Epist. O ter felix solum! beatus ego, si me calcaveris; vultus\ntuus amnes sistere potest, &c.\n\n5467. Idem epist. in prato cum sit flores superat; illi pulchri sed\nunius tantum diei; fluvius gratis sed evanescit; at tuus fluvius mari\nmajor. Si coelum aspicio, solem exis timo cecidisse, et in terra\nambulare, &c.\n\n5468. Si civitate egrederis, sequentur te dii custodes, spectaculo\ncommoti; si naviges sequentur; quis fluvius salum tuum non rigaret?\n\n5469. El. 15. 2.\n\n5470. Oh, if I might only dally with thee, and alleviate the wasting\nsorrows of my mind.\n\n5471. Carm. 30.\n\n5472. Englished by M. B. Holliday, in his Technog. act 1. scen. 7.\n\n5473. Ovid. Met. lib. 4.\n\n5474. Xenophon Cyropaed. lib. 5.\n\n5475. Plautus de milite.\n\n5476. Lucian.\n\n5477. E Graeco Ruf.\n\n5478. Petronius.\n\n5479. He is happy who sees thee, more happy who hears, a god who enjoys\nthee.\n\n5480. Lod. Vertomannus navig. lib. 2. c. 5. O deus, hunc creasti sole\ncandidiorem, e diverso me et conjugem meum et natos meos omnes\nnigricantes. Utinam hic, &c. Ibit Gazella, Tegeia, Galzerana, et\npromissis oneravit, et donis. &c.\n\n5481. M. D.\n\n5482. Hor. Ode 9. lib. 3.\n\n5483. Ov. Met. 10.\n\n5484. Buchanan. Hendecasyl.\n\n5485. Petrarch.\n\n5486. Cardan, lib. 2. de sap ex vilibus generosos efficere solet, ex\ntimidis audaces, ex avaris splendidos, ex agrestibus civiles, ex\ncrudelibus mansuetos, ex impiis religiosos, ex sordidis nitidos atque\ncultos, ex duris misericordes, ex mutis eloquentes.\n\n5487. Anima hominis amore capti tota referta suffitibus et odoribus:\nPaeanes resonat, &c.\n\n5488. Ovid.\n\n5489. In convivio, amor Veneris Martem detinet, et fortem facit;\nadolescentem maxime erubescere cernimus quum amatrixeum eum turpe quid\ncommittentem ostendit.\n\n5490. Plutarch. Amator. dial.\n\n5491. Si quo pacto fieri civitas aut exercitus posset partim ex his qui\namant, partim ex his, &c.\n\n5492. Angerianus.\n\n5493. Faerie Qu. lib. 4. cant. 2.\n\n5494. Zened. proverb. cont. 6.\n\n5495. Plat. conviv.\n\n5496. Lib. 3. de Aulico. Non dubito quin is qui talem exercitum\nhaberet, totius orbis statim victor esset, nisi forte cum aliquo\nexercitu confligendum esset in quo omnes amatores essent.\n\n5497. Higinus de cane et lepore coelesti, et decimator.\n\n5498. Vix dici potest quantam inde audaciam assumerent Hispani, inde\npauci infinitas Maurorum copias superarunt.\n\n5499. Lib. 5. de legibus.\n\n5500. Spenser's Faerie Queene, 3. book. cant. 8.\n\n5501. Hyginus, l. 2. For love both inspires us with stratagems, and\nsuggests to us frauds.\n\n5502. Aratus in phaenom.\n\n5503. Virg. Who can deceive a lover.\n\n5504. Hanc ubi conspicatus est Cymon, baculo innixus, immobilis stetit,\net mirabundus, &c.\n\n5505. Plautus Casina, act. 2. sc. 4.\n\n5506. Plautus.\n\n5507. Ovid. Met. 2.\n\n5508. Ovid. Met. 4.\n\n5509. Virg. 1. Aen. He resembled a god as to his head and shoulders,\nfor his mother had made his hair seem beautiful, bestowed upon him the\nlovely bloom of youth, and given the happiest lustre to his eyes.\n\n5510. Ovid. Met. 13.\n\n5511. Virg. E. l. 2. I am not so deformed, I lately saw myself in the\ntranquil glassy sea, as I stood upon the shore.\n\n5512. Epist. An uxor literato sit ducenda. Noctes insomnes traducendae,\nliteris renunciandum, saepe gemendum, nonnunquam et illacrymandum sorti\net conditioni tuae. Videndum quae vestes, quis cultus, te deceat, quis\nin usu sit, utrum latus barbae, &c. Cum cura loquendum, incedendum,\nbibendum et cum cura insaniendum.\n\n5513. Mart. Epig. 5.\n\n5514. Chil. 4. cent. 5. pro. 16.\n\n5515. Martianus. Capella lib. 1. de nupt. philol. Jam. Illum sentio\namore teneri, ejusque studio plures habere comparatas in famultio\ndisciplinas, &c.\n\n5516. Lib. 3. de aulico. Quis choreis insudaret, nisi foeminarum causa?\nQuis musicae tantam navaret operam nisi quod illius dulcedine\npermulcere speret? Quis tot carmina componeret, nisi ut inde affectus\nsuos in mulieres explicaret?\n\n5517. Craterem nectaris evertit saltans apud Deos, qui in terram\ncadens, rosam prius albam rubore infecit.\n\n5518. Puellas choreantes circa juvenilem Cupidinis statuam fecit.\nPhilostrat. Imag. lib. 3. de statuis. Exercitium amori aptissimum.\n\n5519. Lib. 6. Met.\n\n5520. Tom. 4.\n\n5521. Kornman de cur. mort. part. 5 cap. 28. Sat. puellae dormienti\ninsultantium, &c.\n\n5522. View of Fr.\n\n5523. Vita ejus Puellae, amore septuagenarius senex usque ad insaniam\ncorreptus, multis liberis susceptis: multi non sine pudore conspexerunt\nsenem et philosophum podagricium, non sine risu saltantem ad tibiae\nmodos.\n\n5524. Anacreon. Carm. 7.\n\n5525. Joach. Bellius Epig. Thus youth dies, thus in death he loves.\n\n5526. De taciturno loquacem facit, et de verecundo officiosum reddit,\nde negligente industrium, de socorde impigrum.\n\n5527. Josephus antiq. Jud. lib. 18. cap. 4.\n\n5528. Gellius, l. 1. cap. 8. Pretium noctis centum sestertia.\n\n5529. Ipsi enim volunt suarum amasiarum pulchritudinis praeecones ac\ntestes esse, eas laudibus, et cantilenis et versibus exonare, ut auro\nstatuas, ut memorentur, et ab omnibus admirentur.\n\n5530. Tom. 2. Ant. Dialogo.\n\n5531. Flores hist. fol. 298.\n\n5532. Per totum annum cantarunt, pluvia super illos non cecidit; non\nfrigus, non calor, non sitis, nec lassitudo illos affecit, &c.\n\n5533. His eorum nomina inscribuntur de quibus quaerunt.\n\n5534. Huic munditias, ornatum, leporem, delicias, ludos, elegantiam,\nomnem denique vitae suavitatem debemus.\n\n5535. Hyginus cap. 272.\n\n5536. E Graeco.\n\n5537. Angerianus.\n\n5538. Lib. 4. tit. 11. de prin. instit.\n\n5539. Plin. lib. 35. cap. 12.\n\n5540. Gerbelius, l. 6. descript. Gr.\n\n5541. Fransus, l. 3. de symbolis qui primus symbolum excogitavit voluit\nnimirum hac ratione implicatum animum evolvere, eumque vel dominae vel\naliis intuentibus ostendere.\n\n5542. Lib. 4. num. 102. Sylvae nuptialis poetae non inveniunt fabulas,\naut versus laudatos faciunt, nisi qui ab amore fuerint excitati.\n\n5543. Martial, ep. 73. lib. 9.\n\n5544. Virg. Eclog. 4. None shall excel me in poetry, neither the\nThracian Orpheus, nor Apollo.\n\n5545. Teneris arboribus amicarum nomina inscribentes ut simul crescant.\nHaed.\n\n5546. S. R. 1600.\n\n5547. Lib. 13. cap. Dipnosophist.\n\n5548. See Putean. epist. 33 de sua Margareta Beroaldus, &c.\n\n5549. Hen. Steph. apol. pro Herod.\n\n5550. Tully orat. 5. ver.\n\n5551. Esth. v.\n\n5552. Mat. l. 47.\n\n5553. Gravissimis regni negotiis nihil sine amasiae suae consensu\nfecit, omnesque actiones suas scortillo communicavit, &c. Nich. Bellus.\ndiscours. 26. de amat.\n\n5554. Amoris famulus omnem scientiam diffitetur, amandi tamen se\nscientissimum doctorem agnoscit.\n\n5555. Serm. 8.\n\n5556. Quis horum scribere molestias potest, nisi qui et is aliquantum\ninsanit?\n\n5557. Lib. 1. de non temnendis amoribus; opinor hac de re neminem aut\ndesceptare recte posse aut judicare qui non in ea versatur, aut magnum\nfecerit periculum.\n\n5558. I am not in love, nor do I know what love may be.\n\n5559. Semper moritur, nunquam mortuus est qui amat. Aen. Sylv.\n\n5560. Eurial. ep. ad Lucretiam, apud Aeneam Sylvium; Rogas ut amare\ndeficiam? roga montes ut in planum deveniant, ut fontes flumina\nrepetant; tam possum te non amare ac suum Phoebus relinquere cursum.\n\n5561. Buchanan Syl.\n\n5562. Propert. lib. 2. eleg. 1.\n\n5563. Est orcus illa vis, est immedicabilis, est rabies insana.\n\n5564. Lib. 2.\n\n5565. Virg. Ecl. 3.\n\n5566. R. T.\n\n5567. Qui quidem amor utrosque et totam Egyptum extremis calamitatibus\ninvolvit.\n\n5568. Plautus.\n\n5569. Ut corpus pondere, sic animus amore praecipitatur. Austin. l. 2.\nde civ. dei, c. 28.\n\n5570. Dial. hinc oritur paenitentia desperatio, et non vident ingenium\nse cum re simul amisisse.\n\n5571. Idem Savanarola, et plures alii, &c. Rabidem facturus Orexin.\nJuven.\n\n5572. Cap. de Heroico Amore. Haec passio durans sanguinem torridum et\natrabiliarum reddit; ale vero ad cerebrum delatus, insaniam parat,\nvigilia et crebro desiderio exsiccans.\n\n5573. Virg. Egl. 2. Oh Corydon, Corydon! what madness possesses you?\n\n5574. Insani fiunt aut sibi ipsis desperantes mortem afferunt.\nLanguentes cito mortem aut maniam patiuntur.\n\n5575. Calcagninus.\n\n5576. Lucian Imag. So for Lucian's mistress, all that saw her, and\ncould not enjoy her, ran mad, or hanged themselves.\n\n5577. Musaeus.\n\n5578. Ovid. Met. 10. Aeneas Sylvius. Ad ejus decessum nunquam visa\nLucretia ridere, nullis facetiis, jocis, nullo gaudio potuit ad\nlaetitiam renovari, mox in aegritudinem incidit, et sic brevi\ncontabuit.\n\n5579. Anacreon.\n\n5580. But let me die, she says, thus; thus it is better to descend to\nthe shades.\n\n5581. Pausanias Achaicis, l. 7.\n\n5582. Megarensis amore flagrans Lucian. Tom. 4.\n\n5583. Ovid. 3. met.\n\n5584. Furibundus putavit se videre imaginem puellae, et coram loqui\nblandiens illi, &c.\n\n5585. Juven. Hebreus.\n\n5586. Juvenis Medicinae operam dans doctoris filiam deperibat, &c.\n\n5587. Gotardus Arthus Gallobelgicus, nund. vernal. 1615. collum\nnovacula aperuit: et inde expiravit.\n\n5588. Cum renuente parente utroque et ipsa virgine frui non posset,\nipsum et ipsam interfecit, hoc a magistratu petens, ut in eodem\nsepulchro sepeliri possent.\n\n5589. Boccaccio.\n\n5590. Sedes eorum qui pro amoris impatientia pereunt, Virg. 6. Aenid.\n\n5591. Whom cruel love with its wasting power destroyed.\n\n5592. And a myrtle grove overshadow thee; nor do cares relinquish thee\neven in death itself.\n\n5593. Sal. Val.\n\n5594. Sabel. lib. 3. En. 6.\n\n5595. Curtius, lib. 5.\n\n5596. Chalcocondilas de reb. Tuscicis, lib. 9. Nerei uxor Athenarum\ndomina, &c.\n\n5597. Nicephorus Greg. hist. lib. 8. Uxorem occidit liberos et\nMichaelem filium videre abhorruit. Thessalonicae amore captus\npronotarii, filiae, &c.\n\n5598. Parthenius Erot. lib. cap. 5.\n\n5599. Idem ca. 21. Gubernatoris alia Achillis amore capta civitatem\nproditit.\n\n5600. Idem. cap. 9.\n\n5601. Virg. Aen 6.\n\n5602. Otium naufragium castitatis. Austin.\n\n5603. Buchanan. Hendeca syl.\n\n5604. Ovid lib. 1. remed. Love yields to business; be employed, and\nyou'll be safe.\n\n5605. Cap. 16. circares arduas exerceri.\n\n5606. Part 2. c. 23. reg. San. His, praeter horam somni, nulla per\notium transeat.\n\n5607. Hor. lib. I. epist. 2.\n\n5608. Seneca.\n\n5609. Poverty has not the means of feeding her passion.\n\n5610. Tract. 16. cap. 18. saepe nuda carne cilicium portent tempore\nfrigido sine caligis, et nudis pedibus incedant, in pane et aqua\njejunent, saepius se verberbus caedant, &c.\n\n5611. Daemonibus referta sunt corpora nostra, illorum praecipue qui\ndelicatis vescuntur eduliis, advolitant, et corporibus inherent; hanc\nob rem jejunium impendio probatur ad pudicitiam.\n\n5612. Victus sit attenuatus, balnei frequens usus et sudationes, cold\nbaths, not hot, saith Magninus, part 3. ca. 23. to dive over head and\nears in a cold river, &c.\n\n5613. Ser. de gula; fames amica virginitati est, inimica lasciviae:\nsaturitas vero castitatem perdit, et nutrit illecebras.\n\n5614. Vita Hilarionis, lib. 3. epist. cum tentasset eum daemon\ntitillatione inter caetera, Ego inquit, aselle, ad corpus suum, faciam,\n&c.\n\n5615. Strabo. l. 15. Geog. sub pellibus, cubant, &c.\n\n5616. Cup. 2. part. 2. Si sit juvenis, et non vult obedire, flagelletur\nfrequenter et fortiter, dum incipiat foetere.\n\n5617. Laertius, lib. 6. cap. 5. amori medetur fames; sin aliter,\ntempus; sin non hoc, laqueus.\n\n5618. Vina parant animos Veneri, &c.\n\n5619. 3. de Legibus.\n\n5620. Non minus si vinum bibissent ac si adulterium admisissent,\nGellius, lib. 10. c. 23.\n\n5621. Rer. Sam. part. 3. cap. 23. Mirabilem vim habet.\n\n5622. Cum muliere aliqua gratiosa saepe coire erit utilissimum. Idem\nLaurentius, cap. 11.\n\n5623. Hor.\n\n5624. Cap. 29. de morb. cereb.\n\n5625. Beroaldus orat. de amore.\n\n5626. Amatori, cujus est pro impotentia mens amota, opus est ut\npaulatim animus velut a peregrinatione domum revocetur per musicam,\nconvivia, &c. Per aucupium, fabulas, et festivas narrationes, laborem\nusque ad sudorem, &c.\n\n5627. Caelestinae, Act. 2 Barthio interpret.\n\n5628. Cap. de Illishi. Multus hoc affectu sanat cantilena, laetitia,\nmusica; et quidam sunt quoshaec angent.\n\n5629. This author came to my hands since the third edition of this\nbook.\n\n5630. Cent. 3 curat. 56. Syrupo helleborato et aliis quae ad atram\nbilem pertinent.\n\n5631. Purgetur si ejus dispositio venerit ad adust, humoris, et\nphlebotomizetur.\n\n5632. Amantium morbus ut pruritus solvitur, venae sectione et\ncucurbitulus.\n\n5633. Cura a venae sectione per aures, unde semper steriles.\n\n5634. Seneca.\n\n5635. Cum in mulierem incident, quae cum forma morum suavitatem\nconjunctam habet, et jam oculos persenserit formae ad se imaginem cum\naviditate quadam rapere cum eadem, &c.\n\n5636. 23 Ovid, de rem. lib. 1.\n\n5637. Aeneas Silvius.\n\n5638. Plautus gurcu. Remove and throw her quite out of doors, she who\nhas drank my lovesick blood.\n\n5639. Tom. 2. lib. 4. cap. 10. Syntag. med. arc. Mira. vitentur oscula,\ntactus sermo, et scripta impudica, literae, &c.\n\n5640. Lib. de singul. Cler.\n\n5641. Tam admirabilem splendorem declinet, gratiam, scintillas,\namabiles risus, gestus suavissimos, &c.\n\n5642. Lipsius, hort. leg. lib. 3. antiq. lec.\n\n5643. Lib. 3. de vit. coelitus compar. cap. 6.\n\n5644. Lucretius. It is best to shun the semblance and the food of love,\nto abstain from it, and totally avert the mind from the object.\n\n5645. Lib. 3. eleg. 10.\n\n5646. Job xxxi. Pepigi foedus cum oculis meis ne cogitarem de virgine.\n\n5647. Dial. 3. de contemptu mundi; nihil facilius recrudescit quam\namor; ut pompa visa renovat ambitionem, auri species avaritiam,\nspectata corporis forma incendit luxuriam.\n\n5648. Seneca cont. lib. 2. cont. 9.\n\n5649. Ovid.\n\n5650. Met. 7. ut solet a ventis alimenta resumere, quaeque Pavia sub\ninducta latuit scintilla favilla. Crescere et in veteres agitata\nresurgere flammas.\n\n5651. Eustathii l. 3. aspectus amorem incendit, ut marcescentem in\npalea ignem ventus; ardebam interea majore concepto incendio.\n\n5652. Heliodorus, l. 4. inflammat mentem novus aspectus, perinde ac\nignis materiae admotus, Chariclia, &c.\n\n5653. Epist. 15. l. 2.\n\n5654. Epist. 4. l. 2.\n\n5655. Curtius, lib. 3. cum uxorem Darii laudatam audivisset, tantum\ncupiditati suae fraenum injecit, ut illam vix vellet intueri.\n\n5656. Cyropaedia. cum Pantheae forman evexisset Araspus, tanto magis,\ninquit Cyrus abstinere oportet, quanto pulchrior est.\n\n5657. Livius, cum eam regulo cuidam desponsaram audivisset muneribus\ncumulatam remisit.\n\n5658. Ep. 39. lib. 7.\n\n5659. Et ea loqui posset quae soli amatores loqui solent.\n\n5660. Platonis Convivio.\n\n5661. Heliodorus, lib. 4. expertem esse amoris beatitudo est; at quum\ncaptus sis, ad moderationem revocare animum prudentia singularis.\n\n5662. Lucretius, l. 4.\n\n5663. Haedus, lib. 1. de amor. contem.\n\n5664. Loci mutatione tanquam non convalescens curandus est. cap. 11.\n\n5665. Fly the cherished shore. It is advisable to withdraw from the\nplaces near it.\n\n5666. Amorum, l. 2. Depart, and take a long journey\u2014safety is in flight\nonly.\n\n5667. Quisquis amat, loca nota nocent; dies aegritudinem adimit,\nabsentia delet. Ire licet procul hinc patriaeque relinquere fines.\nOvid.\n\n5668. Lib. 3. eleg. 20.\n\n5669. Lib. 1. Socrat. memor. Tibi O Critobule consulo ut integrum annum\nabsis, &c.\n\n5670. Proximum est ut esurias 2. ut moram temporis opponas. 3. et locum\nmutes. 4. ut de laqueo cogites.\n\n5671. Philostratus de vita Sophistratum.\n\n5672. Virg, 6. Aen.\n\n5673. Buchanan.\n\n5674. Annuncientur valde tristia, ut major tristitia possit minorem\nobfuscare.\n\n5675. Aut quod sit factus senescallus, aut habeat honorem magnum.\n\n5676. Adolescens Graecus erat in Egypti coenobio qui nulla operis\nmagnitudine, nulla persuasione flammam poterat sedare: monasterii pater\nhac arte servavit. Imperat cuidam e sociis, &c. Flebat ille, omnes\nadversabantur; solus pater calide opponere, ne abundantia tristitiae\nabsorberetur, quid multa? hoc invento curatus est, et a cogitationibus\npristinis avocatus.\n\n5677. Tom. 4.\n\n5678. Ter.\n\n5679. Hypatia Alexandrina quendam se adamantem prolatis muliebribus\npannis, et in cum conjectis ab amoris insania laboravit. Suidas et\nEunapius.\n\n5680. Savanarola, reg. 5.\n\n5681. Virg. Ecl. 3 You will easily find another if this Alexis disdains\nyou.\n\n5682. Distributio amoris fiat in plures, ad plures amicas animum\napplicet.\n\n5683. Ovid. I recommend you to have two mistresses.\n\n5684. Higinus, sab. 43.\n\n5685. Petronius.\n\n5686. Lib. de salt.\n\n5687. E theatro egressus hilaris, ac si pharmacum oblivionis bibisset.\n\n5688. Mus in cista natus, &c.\n\n5689. In quem e specu subterraneo modicum lucis illabitur.\n\n5690. Deplorabant eorum miseriam qui subterraneis illis locis vitam\ndegunt.\n\n5691. Tatius lib. 6.\n\n5692. Aristaenetus, epist. 4.\n\n5693. Calcaguin. Dial. Galat. Mox aliam praetulit, aliam praelaturus\nquam primum occasio arriserit.\n\n5694. Epist. lib. 2. 16. Philosophi saeculi veterem amorem novo, quasi\nclavum clavo repellere, quod et Assuero regi septem principes Persarum\nfecere, ut Vastae reginae desiderium amore compensarent.\n\n5695. Ovid. One love extracts the influence of another.\n\n5696. Lugubri veste indutus; consolationes non admisit, donec Caesar ex\nducali sanguine, formosam virginem matrimonio conjunxit. Aeneas Sylvias\nhist. de Euryalo et Lucretia.\n\n5697. Ter.\n\n5698. Virg. Ecl. 2. For what limit has love?\n\n5699. Lib. de beat. vit. cap. 14.\n\n5700. Longo usu dicimus, longa desuetudine dediscendum est. Petrarch,\nepist. lib. 5. 8.\n\n5701. Tom. 4. dial. meret. Fortusse etiam ipsa ad amorem istum connihil\ncontulero.\n\n5702. Quid enim meretrix nisi juventutis expilatrix, virorum rapina seu\nmors; patrimonii devoratrix, honoris pernicies, pabulum diaboli, janua\nmortis, inferni supplementum?\n\n5703. Sanguinem hominum sorbent.\n\n5704. Contemplatione Idiotae, c. 34. discrimen vitae, mors blanda, mel\nsclleum, dulce venenum, pernicies delicata, mallum spontaneum, &c.\n\n5705. Pornodidasc. dial. Ital. gula, ira, invidia, superbia,\nsacritegia, latrocinia, caedes, eo die nata sunt, quo primum meretrix\nprofessionem fecit. Superbia major quam opulenti rustici, invidia quam\nluis venerae inimicitia nocentior melancholia, avaritia in immensum\nprofunda.\n\n5706. Qualis extra sum vides, qualis intra novit Deus.\n\n5707. Virg. He calls Mnestheus, Surgestus, and the brave Cloanthus, and\norders them silently to prepare the fleet.\n\n5708. He is moved by no tears, he cannot he induced to hear her words.\n\n5709. Tom. 2. in votis. Caivus cum sis, nasum habeas simum, &c.\n\n5710. Petronius.\n\n5711. Ovid.\n\n5712. In Catarticis, lib. 2.\n\n5713. Si ferveat deformis, ecce formosa est; si frigeat formosa, jam\nsis informis. Th. Morus Epigram.\n\n5714. Amorum dial. tom. 4. si quis ad auroram contempletur multas\nmulieres a nocte lecto surgentes, turpiores putabit esse bestiis.\n\n5715. Hugo de claustro Animae, lib. 1. c. 1. If you quietly reflect\nupon what passes through her mouth, nostrils, and other conduits of her\nbody, you never saw viler stuff.\n\n5716. Hist. nat. 11. cap. 35. A fly that hath golden wings but a\npoisoned body.\n\n5717. Buchanan, Hendecasyl.\n\n5718. Apol. pro Rem. Seb.\n\n5719. 6 Ovid. 2. rem.\n\n5720. Post unam noctem incertum unde offensam cepit propter foetentem\nejus spiritum alii dicunt, vel latentem foeditatem repudiavit, rem\nfaciens plane illicitam, et regiae personae multum indecoram.\n\n5721. Hall and Grafton belike.\n\n5722. Juvenal. When the wrinkled skin becomes flabby, and the teeth\nblack.\n\n5723. Mart.\n\n5724. Tully in Cat. Because wrinkles and hoary locks disfigure you.\n\n5725. Hor. ode. 13. lib. 4.\n\n5726. Locheus. Beautiful cheeks, rosy lips, and languishing eyes.\n\n5727. Qualis fuit Venus cum fuit virgo, balsamum spirans, &c.\n\n5728. Seneca.\n\n5729. Seneca Hyp. Beauty is a gift of dubious worth to mortals, and of\nbrief duration.\n\n5730. Camerarius, emb. 68. cent. 1. flos omnium pulcherrimus statim\nlanguescit, formae typus.\n\n5731. Bernar. Bauhusius Ep. l. 4.\n\n5732. Pausanias Lacon. lib. 3. uxorem duxit Spartae mulierum omnium\npost Helenam formosissimam, at ob mores omnium turpissimam.\n\n5733. Epist. 76. gladium bonum dices, non cui deauratus est baltheus,\nnec cui vagina gemmis distinguitur, sed cui ad secandum subtilis acies\net mucro munimentum omne rupturus.\n\n5734. Pulchritudo corporis, temporis et fugacior ludibrium. orat. 2.\n\n5735. Florum mutabilitate fugacior, nec sua natura formosas facit, sed\nspectantium infirmitas.\n\n5736. Epist. 11. Quem ego depereo juvenis mihi pulcherimus videtur; sed\nforsan amore percita de amore non recte judico.\n\n5737. Luc. Brugensis. Bright eyes and snow-white neck.\n\n5738. Idem. Let my Melita's eyes be like Juno's, her hand Minerva's,\nher breasts Venus', her leg Ampbitiles'.\n\n5739. Bebelius adagiis Ger.\n\n5740. Petron. Cat. Let her eyes be as bright as the stars, her neck\nsmell like the rose, her hair shine more than gold, her honied lips be\nruby coloured; let her beauty be resplendent, and superior to Venus,\nlet her be in all respects a deity, &c.\n\n5741. M. Drayton.\n\n5742. Senec. act. 2. Herc. Oeteus.\n\n5743. Vides venustam mulierem, fulgidum habentem oculum, vultu hilari\ncoruscantem, eximium quendam aspectum et decorem praese ferentem,\nurentem mentem tuam, et concupiscentiam agentem; cogita terram esse id\nquod amas, et quod admiraris stercus, et quod te urit, &c., cogita\nillam jam senescere jam rugosam cavis genis, aegrotam; tantis sordibus\nintus plena est, pituita, stercore; reputa quid intra nares, oculos,\ncerebrum gestat, quas sordes, &c.\n\n5744. Subtil. 13.\n\n5745. Cardan, subtil. lib. 13.\n\n5746. Show me your company and I'll tell you who you are.\n\n5747. Hark, you merry maids, do not dance so, for see the he-goat is at\nhand, ready to pounce upon you.\n\n5748. Lib. de centum amoribus, earum mendas volvant animo, saepe ante\noculos constituant, saepe damnent.\n\n5749. In deliciis.\n\n5750. Quum amator annulum se amicae optaret, ut ejus amplexu frui\nposset, &c. O te miserum ait annulus, si meas vices obires, videres,\naudires, &c. nihil non odio dignimi observares.\n\n5751. Laedieus. Snares of the human species, torments of life, spoils\nof the night, bitterest cares of day, the torture of husbands, the ruin\nof youths.\n\n5752. See our English Tatius, lib. 1.\n\n5753. Chaucer, in Romaunt of the Rose.\n\n5754. Qui se facilem in amore probarit, hanc succendito. At qui\nsuccendat, ad hunc diem repertus nemo. Calcagninus.\n\n5755. Ariosto.\n\n5756. Hor.\n\n5757. Christoph. Fonseca.\n\n5758. Encom. Demonthen.\n\n5759. Febris hectica uxor, et non nisi morte avellenda.\n\n5760. Synesius, libros ego liberos genui Lipsius antiq. Lect. lib.\n\n5761. Avaunt, ye nymphs, maidens, ye are a deceitful race, no married\nlife for me, &c.\n\n5762. Plautus Asin. act. 1.\n\n5763. Senec. in Hercul.\n\n5764. Seneca.\n\n5765. Amator. Emblem.\n\n5766. De rebus Hibernicis l. 3.\n\n5767. Gemmea pocula, argentea vasa, caelata candelabra, aurea. &c.\nConchileata aulaea, buccinarum clangorem, tibiarum cantnum, et\nsymphoniae suavitatem, majestatemque principis coronati cum vidissent\nsella deaurata &c.\n\n5768. Eubulus in Crisil. Athenaeus dypnosophist, l. 13. c. 3.\n\n5769. Translated by my brother, Ralph Burton.\n\n5770. Juvenal. Who thrusts his foolish neck a second time into the\nhalter.\n\n5771. Haec in speciem dicta cave ut credas.\n\n5772. Bachelors always are the bravest men. Bacon. Seek eternity in\nmemory, not in posterity, like Epaminondas, that instead of children,\nleft two great victories behind him, which he called his two daughters.\n\n5773. Ecclus. xxviii. 1.\n\n5774. Euripides Andromach.\n\n5775. Aelius Verus imperator. Spar. vit. ejus.\n\n5776. Hor.\n\n5777. Quod licet, ingratum est.\n\n5778. For better for worse, for richer for poorer, in sickness and in\nhealth, &c.\n\n5779. Ter. act. 1 Sc. 2. Eunuch.\n\n5780. Lucian. tom. 4. neque cum una aliqua rem habere contentus forem.\n\n5781. Juvenal.\n\n5782. Lib. 28.\n\n5783. Camerar. 82. cent. 3.\n\n5784. Simonides.\n\n5785. Children make misfortunes more bitter. Bacon.\n\n5786. She will sink your whole establishment by her fecundity.\n\n5787. Heinsius. Epist. Primiero. Nihil miserius quam procreare liberos\nad quos nihil ex haereditate tua pervenire videas praeter famem et\nsitim.\n\n5788. Chrys. Fonseca.\n\n5789. Liberi sibi carcinomata.\n\n5790. Melius fuerat eos sine liberis discessisse.\n\n5791. Lemnius, cap. 6. lib. 1. Si morosa, si non in omnibus obsequaris,\nomnia impacata in aedibus, omnia sursum misceri videas, multae\ntempestates, &c. Lib. 2. numer. 101. sil. nup.\n\n5792. Juvenal. I would rather have a Venusinian wench than thee,\nCornelia, mother of the Gracchi, &c.\n\n5793. Tom. 4. Amores, omnem mariti opulentiam profundet, totam Arabiam\ncapillis redolens.\n\n5794. Idem, et quis sanae mentis sustinere queat, &c.\n\n5795. Subegit ancillas quod uxor ejus deformior esset.\n\n5796. Perhaps she will not suit you.\n\n5797. Sil. nup. l. 2. num. 25. Dives inducit tempestatem, pauper curam;\nducens viduam se inducit in laqueum.\n\n5798. Sic quisque dicit, alteram ducit tamen Who can endure a virago\nfor a wife?\n\n5799. Si dotata erit, imperiosa, continuoque viro inequitare conabitur.\nPetrarch.\n\n5800. If a woman nourish her husband, she is angry and impudent, and\nfull of reproach. Eccles. xxv. 22. Scilicet uxori nubere nolo meae.\n\n5801. Plautus Mil. Glor. act. 3. sc. 1. To be a father is very\npleasant, but to be a freeman still more so.\n\n5802. Stobaeus, fer. 66. Alex. ab Alexand. lib. 4. cap. 8.\n\n5803. They shall attend the lamb in heaven, because they were not\ndefiled with women, Apoc 14.\n\n5804. Nuptiae repleat terram, virginitas Paradisum. Hier.\n\n5805. Daphne in laurum semper virentem, immortalem docet gloriam\nparatam virginibus pudicitiam servantibus.\n\n5806. Catul. car. nuptiali. As the flower that grows in the secret\ninclosure of the garden, unknown to the flocks, impressed by the\nploughshare, which also the breezes refresh, the heat strengthens, the\nrain makes grow: so is a virgin whilst untouched, whilst dear to her\nrelatives, but when once she forfeits her chastity, &c.\n\n5807. Diet. salut. c. 22. pulcherrimum sertum infiniti precii, gemma,\net pictura speciosa.\n\n5808. Mart.\n\n5809. Lib. 24. qua obsequiorum diversitate colantur homines sine\nliberis.\n\n5810. Hunc alii ad coenam invitant, princeps huic famulatur, oratores\ngratis patrocinantur. Lib. de amore Prolis.\n\n5811. Annal. 11. If you wish to be master of your house, let no little\nones play in your halls, nor any little daughter yet more dear, a\nbarren wife makes a pleasant and affectionate companion.\n\n5812. 60 de benefic. 38.\n\n5813. E Graeco.\n\n5814. Ter. Adelph. I have married a wife; what misery it has entailed\nupon me! sons were born and other cares followed.\n\n5815. Itineraria in psalmo instructione ad lectorem.\n\n5816. Bruson, lib. 7. 22. cap. Si uxor deesset, nihil mihi ad summam\nfelicitatem defuisset.\n\n5817. Extinguitur virilitas ex incantamentorum maleficiis; neque enim\nfabula est, nonnulli reperti sunt, qui ex veneficiis amore privati\nsunt, ut ex multis historiis patet.\n\n5818. Curat omnes morbos, phthises, hydropes et oculorum morbos, et\nfebre quartana laborantes et amore captos, miris artibus eos demulcet.\n\n5819. The moral is, vehement fear expels love.\n\n5820. Catullus.\n\n5821. Quum Junonem deperiret Jupiter impotenter, ibi solitus lavare,\n&c.\n\n5822. Menander. Stricken by the gad-fly of love, rushed headlong from\nthe summit.\n\n5823. Ovid. ep. 21.\n\n5824. Apud antiquos amor Lethes olim fuit, is ardentes faeces in\nprofluentum inclinabat; hujus statua Veneris Eleusinae templo\nvisebatur, quo amantes confluebant, qui amicae memoriam deponere\nvolebant.\n\n5825. Lib. 10. Vota ei nuncupant amatores, multis de causis, sed\nimprimis viduae mulieres, ut sibi alteras a dea nuptias exposcant.\n\n5826. Rodiginus, ant. lect. lib. 16. cap. 25. calls it Selenus, Omni\namore liberat.\n\n5827. Seneca. The rise and remedy of love the same.\n\n5828. Cupido crucifixus: Lepidum poema.\n\n5829. Cap. 19. de morb. cerebri.\n\n5830. Patiens potiatur re amata, si fieri possit, optima cura, cap. 16.\nin 9 Rhasis.\n\n5831. Si nihil aliud, nuptiae et copulatio cum ea.\n\n5832. Petronius Catal.\n\n5833. Cap. de Ilishi. Non invenitur cura, nisi regimen connexionis\ninter eos, secundum modum promissionis, et legis, et sic vidimus ad\ncarnem restitutum, qui jam venerat ad arofactionem; evanuit cura\npostquam sensit, &c.\n\n5834. Fama est melancholicum quendam ex amore insanabiliter se\nhabentem, ubi puellae se conjunxisset, restitutum, &c.\n\n5835. Jovian. Pontanus, Basi. lib. 1.\n\n5836. Speede's hist. e M.S. Ber. Andreae.\n\n5837. Lucretia in Ocelestina, act. 19. Barthio interpret.\n\n5838. Virg. 4 Aen. How shall I begin?\n\n5839. E Graecho Moschi.\n\n5840. Ovid. Met. 1. The efficacious one is golden.\n\n5841. Pausanias Achaicis, lib. 7. Perdite amabat Callyrhoen virginem,\net quanto erat Choresi amor vehememior erat, tanto erat puellae animus\nab ejus amore alienior.\n\n5842. Virg. 6 Aen.\n\n5843. Erasmus Egl. Galatea.\n\n5844. Having no compassion for my tears, she avoids my prayers, and is\ninflexible to my plaints.\n\n5845. Angerianus Erotopaegnion.\n\n5846. Virg.\n\n5847. Laecheus.\n\n5848. Ovid. Met. 1.\n\n5849. Erot. lib. 2.\n\n5850. T. H. To captivate the men, but despise them when captive.\n\n5851. Virg. 4 Aen.\n\n5852. Metamor. 3.\n\n5853. Fracastorius Dial. de anim.\n\n5854. Dial. Am.\n\n5855. Ausonius.\n\n5856. Ovid. Met.\n\n5857. Hom. 5. in 1. epist. Thess. cap. 4, vers. 1.\n\n5858. Ter.\n\n5859. Ter. Heaut. Scen. ult. He will marry the daughter of rich\nparents, a red-haired, blear-eyed, big-mouthed, crooked-nosed wench.\n\n5860. Plebeius et nobilis ambiebant puellam, puellae certamen in partes\nvenit, &c.\n\n5861. Apuleius apol.\n\n5862. Gen. xxvi.\n\n5863. Non peccat venialiter qui mulierem ducit ob pulchritudinem.\n\n5864. Lib. 6. de leg. Ex usu reipub. est ut in nuptiis juvenes neque\npauperum affinitatem fugiant, neque divitum sectentur.\n\n5865. Philost. ep. Quoniam pauper sum, idcirco contemptior et abjectior\ntibi videar? Amor ipse nundus est, gratiae et astra; Hercules pelle\nleonina indutus.\n\n5866. Juvenal.\n\n5867. Lib. 2. ep. 7.\n\n5868. Ejulans inquit, non mentem una addixit mihi fortuna servitute.\n\n5869. De repub. c. de period, rerumpub.\n\n5870. Com. in car. Chron.\n\n5871. Plin. in pan.\n\n5872. Declam. 306.\n\n5873. Puellis imprimis nulla danda occasio lapsus. Lemn. lib. l. 54. de\nvit instit.\n\n5874. See more part 1. s. mem. 2. subs. 4.\n\n5875. Filia excedens annum 25. potest inscio patre nubere, licet\nindignus sit maritus, et eum cogere ad congrue dotandum.\n\n5876. Ne appetentiae procacioris reputetur auctor.\n\n5877. Expetitia enim magis debet vider a viro quam ipsa virum\nexpetisse.\n\n5878. Mulier apud nos 24. annorum vetula est et projectitia.\n\n5879. Comoed. Lycistrat. And. Divo Interpr.\n\n5880. Ausonius edy. 14.\n\n5881. Idem.\n\n5882. Catullus.\n\n5883. Translated by M. B. Johnson.\n\n5884. Horn. 5. in 1. Thes. cap. 4. 1.\n\n5885. Plautus.\n\n5886. Ovid.\n\n5887. Epist. 12. l. 2. Eligit conjugem pauperem, indotatatam et subito\ndeamavit, et commiseratione ejus inopiae.\n\n5888. Virg. Aen.\n\n5889. Fabius pictor: amor ipse conjunxit populos, &c.\n\n5890. Lipsius polit. Sebast. Mayer. Select. Sect. 1. cap. 13.\n\n5891. Mayerus select. sect. 1. c. 14. et Aelian. l. 13. c. 33. cum\nfamulae lavantis vestes incuriosus custodirent, &c. mandavit per\nuniversam Aegyptum ut foemina quaereretur, cujus is calceus esset\neamque sic inventam. in matrimonium accepit.\n\n5892. Pausnnias lib. 3. de Laconicis. Dimisit que nunciarunt, &c.\noptionem puellis dedit, ut earum quaelibet eum sibi virum deligeret,\ncujus maxime esset forma complacita.\n\n5893. Illius conjugium abominabitur.\n\n5894. Socera quinque circiter annos natu minor.\n\n5895. Vit. Caleat. secundi.\n\n5896. Apuleius in Catel. nobis cupido velle dat, posse abnegat.\n\n5897. Anacreon. 56.\n\n5898. Continentiae donum ex fide postulet quia certum sit eum vocari ad\ncoelibatum cui domis, &c.\n\n5899. Act. xvi. 7.\n\n5900. Rom. i. 13.\n\n5901. Praefix. gen. Leovitii.\n\n5902. The stars in the skies preside over our persons, for they are\nmade of humble matter. They cannot bind a rational mind, for that is\nunder the control of God only.\n\n5903. Idem Wolfius dial.\n\n5904. That is, make the best of it, and take his lot as it falls.\n\n5905. Ovid. 1. Met Their beauty is inconsistent with their vows.\n\n5906. Mercurialis de Priapismo.\n\n5907. Memorabile quod Ulricus epistola refert Gregorium quum ex piscina\nquadam allata plus quam sex mille infantum capita vidisset, ingemuisse\net decretum de coelibatu tantam caedis causam confesses condigno illud\npoenitentiae fructu purgasse. Kemnisius ex concil. Trident, part. 3. de\ncoelibatu sacerdotum.\n\n5908. Si nubat, quam si domi concubinam alat.\n\n5909. Alphonsus Cicaonius lib. de gest. pontificum.\n\n5910. Cum medici suaderent ut aut nuberet aut coitu uteretur, sic\nmortem vitari posse mortem potius intrepidus expectavit, &c.\n\n5911. Epist. 30.\n\n5912. Vide vitam ejus edit. 1623. by D. T. James.\n\n5913. Lidgate, in Chaucer's Flower of Curtesie.\n\n5914. 'Tis not multitude but idleness which causeth beggary.\n\n5915. Or to set them awork, and bring them up in some honest trades.\n\n5916. Dion. Cassius, lib. 56.\n\n5917. Sardus Buxtorphius.\n\n5918. Claude Albaville in his hist. of the Frenchmen to the Isle of\nMaragnan. An. 1614.\n\n5919. Rara quidem dea tu es O chastitas in his terris, nec facile\nperfecta, rarius perpetua, cogi nonnunquam potest, ob naturae defectum,\nvel si disciplina pervaserit, censura compresserit.\n\n5920. Peregrin. Hierosol.\n\n5921. Plutarch, vita ejus, adolescentiae medio constitutus.\n\n5922. Ancilias duas egregia forma et aetatis flore.\n\n5923. Alex. ab. Alex. l. 4. c. 8.\n\n5924. Tres filii patrem ab excubiis, quinque ab omnibus officiis\nliberabanto.\n\n5925. Praecepto primo, cogatur nubere aut mulctetur et pecunia templo\nJunonis dedicetur et publica fiat.\n\n5926. Consol. 3. pros. 7.\n\n5927. Nic. Hill. Epic. philos.\n\n5928. Qui se capistro matrimonii alligari non patiuntur, Lemn, lib. 4.\n13. de occult. nat. Abhorrent multi a matrimonio, ne morosam, querulam,\nacerbam, amaram uxorem perferre cogantur.\n\n5929. Senec. Hippol.\n\n5930. Caelebs enim vixerat nec ad uxorem ducendam unquam induci potuit.\n\n5931. Senec. Hip. There is nothing better, nothing preferable to a\nsingle life.\n\n5932. Hor.\n\n5933. Aeneas Sylvius de dictis Sigismundi. Hensius. Primiero.\n\n5934. Habeo uxorem ex animi sententia Camillam Paleotti Jurisconsulti\nfiliam.\n\n5935. Legentibus et meditantibus candelas et candelabrum tenuerunt.\n\n5936. Hor. Neither despise agreeable love, nor mirthful pleasure.\n\n5937. Ovid.\n\n5938. Aphranius. He who chooses a wife, takes a brother and a sister.\n\n5939. Locheus. The delight of mankind, the solace of life, the\nblandishments of night, delicious cares of day, the wishes of older\nmen, the hopes of young.\n\n5940. Bacon's Essays.\n\n5941. Euripides.\n\n5942. How harmoniously do a loving wife and constant husband lead their\nlives.\n\n5943. Cum juxta mare agrum coleret: Omnis enim miseriae immemorem,\nconjugalis amor eum fecerat. Non sine ingenti admiratione, tanta\nhominis charitate motus rex liberos esse jussit, &c.\n\n5944. Qui vult vitare molestias vitet mundum.\n\n5945. \u03a4\u03af\u03b4\u03b5 \u03b2\u03af\u03bf\u03c2 \u03c4\u03af\u03b8\u03b5 \u03c4\u03b5\u03c1\u03c0\u03bd\u1f78\u03bd \u1f04\u03c4\u03b5\u03c1 \u03c7\u03c1\u03c5\u03c3\u1fc6\u03c2 \u1f00\u03c6\u03c1\u03bf\u03b4\u03af\u03c4\u03b7\u03c2. Quid vita est\nquaeso quidve est sine Cypride dulce? Mimner.\n\n5946. Erasmus.\n\n5947. E Stobeo.\n\n5948. Menander.\n\n5949. Seneca Hyp. lib. 3. num. 1.\n\n5950. Hist. lib. 4.\n\n5951. Palingenius. He lives contemptibly by whom no other lives.\n\n5952. Bruson. lib. 7. cap. 23.\n\n5953. Noli societatem habere, &c.\n\n5954. Lib. 1. cap. 6. Si, inquit, Quirites, sine uxore esse possemus,\nomnes careremus; Sed quoniam sic est, saluti potius publicae quam\nvoluptati consulendum.\n\n5955. Beatum foret si liberos auro et argento mercari, &c.\n\n5956. Seneca. Hyp.\n\n5957. Gen. ii. Adjutorium simile, &c.\n\n5958. Ovid. Find her to whom you may say, 'thou art my only pleasure.'\n\n5959. Euripides. Unhappy the man who has met a bad wife, happy who\nfound a good one.\n\n5960. E Graeco Valerius, lib. 7. cap. 7. To marry, and not to marry,\nare equally base.\n\n5961. Pervigilium Veneris e vetere poeta.\n\n5962. Donaus non potest consistere sine uxore. Nevisanus lib. 2. num.\n18.\n\n5963. Nemo in severissima Stoicorum familia qui non barbam quoque et\nsupercilium amplexibus uxores submiserit, aut in ista parte a reliquis\ndissenserit. Hensius Primiero.\n\n5964. Quid libentius homo masculus videre debet quam bellam uxorem?\n\n5965. Chaucer.\n\n5966. Conclusio Theod. Podro. mi. 9. l. Amor.\n\n5967. Ovid.\n\n5968. Epist. 4. l. 2. Jucundiores multo et suaviores longe post\nmolestas turbas amantium nuptiae.\n\n5969. Olim meminisse juvabit.\n\n5970. Quid expectatis, intus fiunt nuptiae, the music, guests, and all\nthe good cheer is within.\n\n5971. The conclusion of Chaucer's poem of Troilus and Creseid.\n\n5972. Catullus.\n\n5973. Catullus. J. Secundus Sylvar. lib. Jam Virgo thalamum subibit\nunde ne virgo redeat, marite cura.\n\n5974. Ecclus. xxxix. 14.\n\n5975. Galeni Epithal.\n\n5976. O noctem quater et quater beatam.\n\n5977. Theocritus idyl. 18.\n\n5978. Erasm. Epithal. P. Aegidij. Nec saltent modo sed duo charissima\npectora indissolubili mutuae benevolentiae nodo corpulent, ut nihil\nunquam eos incedere possit irae vel taedii. Illa perpetuo nihil audiat\nnisi, mea lux: ille vicissim nihil nisi anime mi: atque huic\njucunditati ne senectus detrahat, imo potius aliquid adaugeat.\n\n5979. Happy both, if my verses have any charms, nor shall time ever\ndetract from the memorable example of your lives.\n\n5980. Kornmannus de linea amoris.\n\n5981. Finis 3 book of Troilus and Creseid.\n\n5982. In his Oration of Jealousy, put out by Fr. Sansavin.\n\n5983. Benedetto Varchi.\n\n5984. Exercitat. 317. Cum metuimus ne amatae rei exturbimur\npossessione.\n\n5985. Zelus de forma est invidentiae species ne quis forma quam amamus\nfruatur.\n\n5986. 3 de Anima.\n\n5987. Has not every one of the slaves that went to meet him returned\nthis night from the supper?\n\n5988. R. de Anima. Tangimur zelotypia de pupillis, liberis charisque\ncurae nostrae concreditis, non de forma, sed ne male sit iis, aut ne\nnobis sibique parent ignominiam.\n\n5989. Plutarch.\n\n5990. Senec. in Herc. fur.\n\n5991. Exod. xx.\n\n5992. Lucan.\n\n5993. Danaeus Aphoris. polit. semper metuunt ne eorum auctoritas\nminuatur.\n\n5994. Belli Neapol. lib. 5.\n\n5995. Dici non potest quam tenues et infirmas causas habent moeroris et\nsuspicionis, et hic est morbus occultus, qui in familiis principum\nregnat.\n\n5996. Omnes aemulos interfect. Lamprid.\n\n5997. Constant. agricult. lib. 10. c. 5. Cyparissae Eteoclis filiae,\nsaltantes ad emulationem dearum in puteum demolitae sunt, sed terra\nmiserata, cupressos inde produxit.\n\n5998. Ovid. Met.\n\n5999. Seneca.\n\n6000. Quis autem carifex addictum supplicio crudelius afficiat, quam\nmetus? Metus inquam mortis, infamiae cruciatus, sunt ille utrices\nfuriae quae tyrannos exagitant, &c. Multo acerbius sauciant et pungunt,\nquam crudeles domini servos vinctos fustibus ac tormentis exulcerare\npossunt.\n\n6001. Lonicerus, To. 1. Turc. hist. c. 24.\n\n6002. Jovius vita ejus.\n\n6003. Knowles. Busbequius. Sand. fol. 52.\n\n6004. Nicephorus, lib. 11. c. 45. Socrates, lib. 7. cap. 35. Neque\nValens alicui pepercit qui Theo cognomine vocaretur.\n\n6005. Alexand. Gaguin. Muscov. hist. descrip. c. 5.\n\n6006. D. Fletcher, timet omnes ne insidiae essent, Herodot. l. 7.\nMaximinus invisum se sentiens, quod ex infimo loco in tantam fortunam\nvenisset moribus ac genere barbarus, metuens ne natalium obscuritas\nobjiceretur, omnes Alexandri praedecessoris ministros ex aula ejecit,\npluribus interfectis quod moesti essent ad mortem Alexandri, insidias\ninde metuens.\n\n6007. Lib. 8. tanquam ferae solitudine vivebant, terrentes alios,\ntimentes.\n\n6008. Serres, fol. 56.\n\n6009. Neap. belli, lib. 5 nulli prorsus homini fidebat, omnes insidiari\nsibi putabat.\n\n6010. Camden's Remains.\n\n6011. Mat. Paris.\n\n6012. R. T. notis in blason jealousie.\n\n6013. Daniel in his Panegyric to the king.\n\n6014. 3. de anima, cap. de zel. Animalia quaedam zelotypia tanguntur,\nut olores, columbae, galli, tauri, &c. ob metum communionis.\n\n6015. Seneca.\n\n6016. Lib. 11. Cynoget.\n\n6017. Chaucer, in his Assembly of Fowls.\n\n6018. Alderovand.\n\n6019. Lib. 12.\n\n6020. Sibi timens circa res venereas, solitudines amat quo solus sola\nfoemina fruatur.\n\n6021. Crocodili zelotypi et uxorum amantissimi, &c.\n\n6022. Qui dividit agrum communem; inde deducitur ad amantes.\n\n6023. Erasmus chil. 1. cent. 9. adag. 99.\n\n6024. Ter. Eun. Act. 1. sc. 1. Munus nostrum ornato verbis, et istum\naemulum, quoad poteris, ab ea pellito.\n\n6025. Pinus puella quondam fuit, &c.\n\n6026. Mars zelotypus Adonidem interfecit.\n\n6027. R. T.\n\n6028. 1 Sam. i. 6.\n\n6029. Blazon of Jealousy.\n\n6030. Mulierum conditio misera; nullam honestam credunt nisi domo\nconclusa vivat.\n\n6031. Fines Morison.\n\n6032. Nomen zelotypiae apud istos locum non habet, lib. 3. c. 8.\n\n6033. Fines Moris. part. 3. cap. 2.\n\n6034. Busbequius. Sands.\n\n6035. Prae amore et zelotypia saepius insaniunt.\n\n6036. Australes ne sacra quidem publica fieri patiuntur, nisi uterque\nsexus pariete medio dividatur: et quum in Angliam inquit, legationis\ncausa profectus essem, audivi Mendozam legatum Hispaniarum dicentem\nturpe esse viros et foeminas in, &c.\n\n6037. Idea: mulieres praeterquam quod sunt infidae, suspicaces,\ninconstantes, insidiosae, simulatrices, superstitiosae, et si potentes,\nintolerabiles, amore zelotypae supra modum. Ovid. 2. de art.\n\n6038. Bartello.\n\n6039. R. T.\n\n6040. Lib. 2. num. 8. mulier otiosa facile praesumitur luxuriosa, et\nsaepe zelotypa.\n\n6041. And now she requires other youths and other loves, calls me the\nimbecile and decrepit old man.\n\n6042. Lib 2. num. 4.\n\n6043. Quum omnibus infideles foeminae, senibus infidelissimae.\n\n6044. Mimnermus.\n\n6045. Vix aliqua non impudica, et quam non suspectam merito quis\nhabeat.\n\n6046. Lib. 5. de aur. asino. At ego misera patre meo seniorem maritum\nnacta sum, cum cucurbita calviorom et quovis puero pumiliorem, cunctam\ndomum seris et catenis obditam custodientem.\n\n6047. Chaloner.\n\n6048. Lib. 4. n. 80.\n\n6049. Ovid 2. de art. amandi.\n\n6050. Every Man out of his Humour.\n\n6051. Calcagninus Apol. Tiberini ab uxorum partu earum vices subeunt,\nut aves per vices incubant, &c.\n\n6052. Exiturus fascia uxoris pectus alligabat, nec momento praeesentia\nejus carere poterat, potumque non hauriebat nisi praegustatum labris\nejus.\n\n6053. Chaloner.\n\n6054. Panegyr. Trajano.\n\n6055. Ter. Adelph. act. 1. sce. 1.\n\n6056. Fab. Calvo. Ravennate interprete.\n\n6057. Dum rediero domum meam habitabis, et licet cum parentibus\nhabitet, hac mea peregrinatione; eam tamen et ejus mores observabis uti\nabsentia viri sui probe degat, nec alios viros cogitet aut quaerat.\n\n6058. Foemina semper custode eget qui se pudicam contineat; suapte enim\nnatura nequitias insitas habet, quas nisi indies comprimat, ut arbores\nstolones emittunt, &c.\n\n6059. Heinsius.\n\n6060. Uxor cujusdam nobilis quum debitum maritale sacro passionis\nhebdomada non obtineret, alterum adiit.\n\n6061. Ne tribus prioribus noctibus rem haberet cum ea. ut esset in\npecoribus fortunatus, ab uxore morae impatiente, &c.\n\n6062. Totam noctem bene et pudice nemini molestus dormiendo transegit;\nmane autem quum nullius conscius facinoris sibi esset, et inertiae\npuderet, audisse se dicebat eum dolore calculi solere eam conflictari.\nDuo praecepta juris una nocte expressit, neminem laeserat et honeste\nvixerat, sed an suum cuique reddidisset, quaeri poterat. Mutius opinor\net Trebatius hoc negassent. lib. 1.\n\n6063. Alterius loci emendationem serio optabat, quem corruptum esse\nille non invenit.\n\n6064. Such another tale is in Neander de Jocoseriis, his first tale.\n\n6065. Lib. 2. Ep. 3. Si pergit alienis negotiis operam dare sui\nnegligens, erit alius mihi orator qui rem meam agat.\n\n6066. Ovid. rara est concordia formae atque pudicitiae.\n\n6067. Epist.\n\n6068. Quod strideret ejus calceamentum.\n\n6069. Hor. epist. 15. Often has the serpent lain hid beneath the\ncoloured grass, under a beauliful aspect, and often has the evil\ninclination affected a sale without the husband's privity.\n\n6070. De re uxoria, lib. 1. cap. 5.\n\n6071. Cum steriles sunt, ex mutatione viri se putant concipere.\n\n6072. Tibullus, eleg. 6.\n\n6073. Wither's Sat.\n\n6074. 3 de Anima. Crescit ac decrescit zelotypia cum personis, locis,\ntemporibus, negotiis.\n\n6075. Marullus.\n\n6076. Tibullus Epig.\n\n6077. Prov. ix. 17.\n\n6078. Propert. eleg. 2.\n\n6079. Ovid. lib. 9. Met. Pausanias Strabo, quum crevit imbribus\nhyemalibus. Deianiram suscipit, Herculem nando sequi jubet.\n\n6080. Lucian, tom. 4.\n\n6081. Plutarch.\n\n6082. Cap. v. 8.\n\n6083. Seneca.\n\n6084. Lib. 2. cap. 23.\n\n6085. Petronius Catal.\n\n6086. Sueton.\n\n6087. Pontus Heuter, vita ejus.\n\n6088. Lib. 8. Flor. hist. Dux omnium optimus et sapientissimus, sed in\nre venerea prodigiosus.\n\n6089. Vita Castruccii. Idem uxores maritis abalienavit.\n\n6090. Sesellius, lib. 2. de Repub. Gallorum. Ita nunc apud infimos\nobtinuit hoc vitium, ut nullius fere pretii sit, et ignavus miles qui\nnon in scortatione maxime excellat, et adulterio.\n\n6091. Virg. Aen. 4. What now must have been Dido's sensations when she\nwitnessed these doings?\n\n6092. Epig. 9. lib. 4.\n\n6093. Virg. 4. Aen.\n\n6094. Secundus syl.\n\n6095. And belches out the smell of onions and garlic.\n\n6096. Aeneas Sylvius.\n\n6097. Neither a god honoured him with his table, nor a goddess with her\nbed.\n\n6098. Virg. 4. Aen. Such beauty shines in his graceful features.\n\n6099. S. Graeco Simonides.\n\n6100. Cont. 2. ca. 38. Oper. subcis. mulieris liberius et familiarius\ncommunicantis cum omnibus licentia et immodestia, sinistri sermonis et\nsuspicionis materiam viro praebet.\n\n6101. Voces liberae, oculorum colloquia, contractiones parum\nverecundae, motus immodici, &c. Heinsius.\n\n6102. Challoner.\n\n6103. What is here said, is not prejudicial to honest women.\n\n6104. Lib. 28, sc 13.\n\n6105. Dial. amor. Pendet fallax et blanda circa oscula mariti, quem in\ncruce, si fieri posset, deosculari velit: illius vitam chariorem esse\nsua jurejurando affirmat: quem certe non redimeret anima catelli si\nposset.\n\n6106. Adeunt templum ut rem divinam audiant, ut ipsae simulant, sed vel\nut monachum fratrem, vel adulterum lingua, oculis, ad libidinem\nprovoceat.\n\n6107. Lib. 4. num. 81. Ipse sibi persuadent, quod adulterium cum\nprincipe vel cum praesule, non est pudor nec peccatum.\n\n6108. Deum rogat, non pro salute mariti, filii, cognati vota suscipit,\nsed pro reditu moechi si abest, pro valetudine lenonis si aegrotet.\n\n6109. Tibullus.\n\n6110. Gortardus Arthus descrip. Indiae Orient. Linchoften.\n\n6111. Garcias ab Horto, hist. lib. 2. cap. 24. Daturam herbam vocat et\ndescribit, tam proclives sunt ad venerem mulieres ut viros inebrient\nper 24 horas, liquore quodam, ut nihil videant, recordentur at\ndormiant, et post lotionem pedum, ad se restituunt, &c.\n\n6112. Ariosto, lib. 28. st. 75.\n\n6113. Lipsius polit.\n\n6114. Seneca, lib. 2. controv. 8.\n\n6115. Bodicher. Sat.\n\n6116. Sitting close to her, and shaking her hand lovingly.\n\n6117. Tibullus.\n\n6118. After wine the mistress is often unable to distinguish her own\nlover.\n\n6119. Epist. 85. ad Oceanum. Ad unius horae ebrietatem nudat femora,\nquae per sexcentos annos sobrietate contexerat.\n\n6120. Juv. Sat. 13.\n\n6121. Nihil audent primo, post ab aliis confirmatae, audaces et\nconfidentes sunt. Ubi semel verecundiae limites transierint.\n\n6122. Euripides, l. 63. Love of gain induces one to break her marriage\nvow, a wish to have associates to keep her in countenance actuates\nothers.\n\n6123. De miser. Curialium. Aut alium cum ea invenies, aut isse alium\nreperies.\n\n6124. Cap. 18 de Virg.\n\n6125. Hom. 38. in c. 17. Gen. Etsi magnis affluunt divitiis, &c.\n\n6126. 3 de Anima. Omnes voces, auras, omnes susurros captat zelotypus,\net amplificat apud se cum iniquissima de singulis calumnia. Maxime\nsuspiciosi, et ad pejora credendum proclives.\n\n6127. These thunders pour down their peculiar showers.\n\n6128. Propertius.\n\n6129. Aeneas Silv.\n\n6130. Ant. Dial.\n\n6131. Rabie concepta, caesariem abrasit, puellaeque mirabiliter\ninsultans faciem vibicibus foedavit.\n\n6132. Daniel.\n\n6133. Annal. lib. 12. Principis mulieris zelotypae est in alias\nmulieres quas suspectas habet, odium inseparabile.\n\n6134. Seneca in Medea.\n\n6135. Alcoran cap. Bovis, interprete Ricardo praed. c. 8.\nConfutationis.\n\n6136. Plautus.\n\n6137. Expedit. in Sinas. l. 3. c. 9.\n\n6138. Decem eunuchorum millia numerantur in regia familia, qui servant\nuxores ejus.\n\n6139. Lib. 57. ep. 81.\n\n6140. Semotis a viris servant in interioribus, ab eorum conspectu\nimmanes.\n\n6141. Lib. 1. fol. 7.\n\n6142. Diruptiones hymenis flunt a propriis digitis vel ab aliis\ninstrumentis.\n\n6143. Idem Rhasis Arab. cont.\n\n6144. Ita clausae pharmacis ut non possunt coitum exercere.\n\n6145. Qui et pharmacum praescribit docetque.\n\n6146. Epist. 6. Mercero Inter.\n\n6147. Barthius. Ludus illi temeratum pudicitiae florem mentitis\nmachinis pro integro vendere. Ego docebo te, qui mulier ante nuptias\nsponso te probes virginem.\n\n6148. Qui mulierem violasset, virilia execabant, et mille virgas\ndabant.\n\n6149. Dion. Halic.\n\n6150. Viridi gaudens Feronia luco. Virg.\n\n6151. Ismene was so tried by Dian's well, in which maids did swim,\nunchaste were drowned. Eustathius, lib. 8.\n\n6152. Contra mendac. an confess. 21 cap.\n\n6153. Phaerus Aegipti rex captus oculis per decennium, oraculum\nconsuluit de uxoris pudicitia.\n\n6154. Caesar. lib. 6. bello Gall. vitae necisque in uxores habuerunt\npotestatem.\n\n6155. Animi dolores et zelotypia si diutius perserverent, dementes\nreddunt. Acak. comment. in par. art. Galeni.\n\n6156. Ariosto, lib. 31. staff. 6.\n\n6157. 3 de anima, c. 3. de zelotyp. transit in rabiem et odium, et sibi\net aliis violentas saepe manus injiciunt.\n\n6158. Higinus, cap. 189. Ovid, &c.\n\n6159. Phaerus Aegypti rex de caecitate oraculum consulens, visum ei\nrediturum accepit, si oculos abluisset lotio mulieris quae aliorum\nvirorum esset expers; uxoris urinam expertus nihil profecit, et aliarum\nfrustra, eas omnes (ea excepta per quam curatus fuit) unum in locum\ncoactas concremavit. Herod. Euterp.\n\n6160. Offic. lib. 2.\n\n6161. Aurelius Victor.\n\n6162. Herod, lib. 9. in Calliope. Masistae uxorem excarnificat,\nmammillas praescindit, aesque canibus abjicit, filiae nares praescidit,\nlabra, linguam, &c.\n\n6163. Lib. 1. Dum formae curandae intenta capillum in sole pectit, a\nmarito per lusum leviter percussa furtirm superveniente virga, risu\nsuborto, mi Landrice dixit, frontem vir fortis petet, &c. Marito\nconspecto attonita, cum Landrico mox in ejus mortem conspirat, et\nstatim inter venandum efficit.\n\n6164. Qui Goae uxorem habens, Gotherinum principem quendam virum quod\nuxori suae oculos adjecisset, ingenti vulnere deformavit in facie, et\ntibiam abscidit, unde mutuae caedes.\n\n6165. Eo quod infans natus involutus esset panniculo, credebat eum\nfilium fratris Francisci, &c.\n\n6166. Zelotypia reginas regis mortem acceleravit paulo post, ut\nMartianus medicus mihi retulit. Illa autem atra bile inde exagitata in\nlatebras se subducens prae aegritudine animi reliquum tempus\nconsumpsit.\n\n6167. A zelotypia redactus ad insaniam et desperationem.\n\n6168. Uxorem interemit, inde desperabundus ex alto se praecipitavit.\n\n6169. Tollere nodosam nescit medicina podagram.\n\n6170. Ariosto, lib. 31. staff.\n\n6171. Veteres mature suadent ungues amoris esse radendos, priusquam\nproducant se nimis.\n\n6172. In Jovianum.\n\n6173. Gomesius, lib. 3. de reb. gestis Ximenii.\n\n6174. Urit enim praecordia aegritudo animi compressa, et in angustiis\nadducta mentem. subvertit, nec alio medicamine facilius erigitur, quam\ncordati hominis sermone.\n\n6175. 3 De anima.\n\n6176. Lib. 3.\n\n6177. Argetocoxi Caledoni Reguli uxor, Juliae Augustae cum ipsam\nmorderet quod inhoneste versaretur, respondet, nos cum optimis viris\nconsuetudinem habemus; vos Romanas autem occulte passim homines\nconstuprant.\n\n6178. Leges de moechis fecit, ex civibus plures in jus vocati.\n\n6179. L. 3. Epig. 26.\n\n6180. Asser Arthuri; parcerem libenter heroinarum laesae majestati, si\nnon historiae veritas aurem vellicaret, Leland.\n\n6181. Leland's assert. A thuri.\n\n6182. Epigram.\n\n6183. Cogita an sic aliis tu unquam feceris; an hoc tibi nunc fieri\ndignum sit? severus aliis, indulgens tibi, cur. ab uxore exigis quod\nnori ipse praestas? Plutar.\n\n6184. Vaga libidine cum ipse quovis rapiaris, cur si vel modicum\naberret ipsa, insanias?\n\n6185. Ariosto, li. 28. staffe 80.\n\n6186. Sylva nupt. l. 4. num. 72.\n\n6187. Lemnius, lib. 4. cap. 13. de occult. nat. mir.\n\n6188. Optimum bene nasci.\n\n6189. Mart.\n\n6190. Ovid. amor. lib. 3. eleg.\n\n6191. Lib. 4. St. 72.\n\n6192. Policrat. lib. 8. c. 11. De amor.\n\n6193. Euriel. et Lucret. qui uxores occludunt, meo judicio minus\nutiliter faciunt; sunt enim eo ingenio mulieres ut id potissimum\ncupiant, quod maxime denegatur: si liberas habent habenas, minus\ndelinquunt; frustra seram adhibes, si non sit sponte casta.\n\n6194. Quando cognoscunt maritos hoc advertere.\n\n6195. Ausonius.\n\n6196. Opes suas, mundum suum, thesaurum suum, &c.\n\n6197. Virg. Aen.\n\n6198. Daniel.\n\n6199. 1 de serm. d. in monte ros. 16.\n\n6200. O quam formosus lacertus hic quidam inquit ad aequales conversus;\nat illa, publicus, inquit, non est.\n\n6201. Bilia Dinutum virum senem habuit et spiritum foetidum habentem,\nquem quum quidam exprobrasset, &c.\n\n6202. Numquid tibi, Armena, Tigranes videbatur esse pulcher? et illum,\ninquit, aedepol, &c. Xenoph. Cyropaed. l. 3.\n\n6203. Ovid.\n\n6204. Read Petrarch's Tale of Patient Grizel in Chaucer.\n\n6205. Sil. nup. lib. 4. num. 80.\n\n6206. Erasmus.\n\n6207. Quum accepisset uxorem peperisse secundo a nuptiis mense, cunas\nquinas vel senas coemit, ut si forte uxor singulis bimensibus pareret.\n\n6208. Julius Capitol, vita ejus, quum palam Citharaedus uxorem\ndiligeret, minime curiosus fuit.\n\n6209. Disposuit armatos qui ipsum interficerent: hi protenus mandatum\nexequentes, &c. Ille et rex declarator, et Stratonicem quae fratri\nnupserat, uxorem ducit: sed postquam audivit fratrem vivere, &c.\nAttalum comiter accepit, pristinamque uxorem complexus, magno honore\napud se habuit.\n\n6210. See John Harrington's notes in 28. book of Ariosto.\n\n6211. Amator. dial.\n\n6212. Plautus scen. ult. Amphit.\n\n6213. Idem.\n\n6214. T. Daniel conjurat. French.\n\n6215. Lib. 4. num. 80.\n\n6216. R. T.\n\n6217. Lib. de heres. Quum de zele culparetur, purgandi se causa\npermisisse fertur ut ea qui vellet uteretur; quod ejus factum in sectam\nturpissimam versum est, qua placet usus indifferens foeminamm.\n\n6218. Sleiden, Com.\n\n6219. Alcoran.\n\n6220. Alcoran edit, et Bibliandro.\n\n6221. De mor. gent. lib. 1. cap. 6. Nupturae regi de virginandae\nexhibentur.\n\n6222. Lumina extinguebantur, nec persons) et aetatis habila reverentia,\nin quam quisque per tenebras incidit, mulierem cognoscit.\n\n6223. Leander Albertus. Flagitioso ritu cuncti in aedem convenientes\npost impuram concionem, extinctis luminibus in Venerem ruunt.\n\n6224. Lod. Vertomannus navig. lib. 6. cap. 8. et Marcus Polus lib. 1.\ncap. 46. Uxores viatoribus prostituunt.\n\n6225. Dithmarus, Bleskenius, ut Agetas Aristoni, pulcherrimam uxorem\nhabens prostituit.\n\n6226. Herodot. in Erato. Mulieres Babyloni caecum hospite permiscentur\nob argentum quod post Veneri sacrum. Bohernus, lib. 2.\n\n6227. Navigat. lib. 5. cap. 4. prius thorum non init, quam a digniore\nsacerdote nova nupta deflorata sit.\n\n6228. Bohemus lib. 2. cap. 3. Ideo nubere nollent ob mulierum\nintemperantiam, nullam servare viro fidem putabant.\n\n6229. Stephanus praefat. Herod. Alius e lupanari meretricem, Pitho\ndictam, in uxorem duxit; Ptolomaeus Thaidem nobile scortum duxit et ex\nea duos filios suscepit, &c.\n\n6230. Poggius Floreno.\n\n6231. Felix Plater.\n\n6232. Plutarch, Lucian, Salmutz Tit. 2. de porcellanis cum in Panciro\n1. de nov. repert. et Plutarchus.\n\n6233. Stephanus e 1. confor. Bonavent. c. 6. vit. Francisci.\n\n6234. Plutarch. vit. ejus.\n\n6235. Vecker. lib. 7. secret.\n\n6236. Citatur a Gellio.\n\n6237. Lib. 1. Til. 4. de instit. reipub. de officio mariti.\n\n6238. Ne cum ea blande nimis agas, ne objurges praesentibus extraneis.\n\n6239. Epist. 70.\n\n6240. Ovid. How badly steers of different ages are yoked to the plough.\n\n6241. Alciat. emb. 116.\n\n6242. Deipnosoph. l. 3. cap. 12.\n\n6243. Euripides.\n\n6244. Pontanus hiarum lib. 1. Maidens shun their embraces; Love, Venus,\nHymen, all abhor them.\n\n6245. Offic. lib. Luxuria cum omni aetati turpis, tum senectuti\nfoedissima.\n\n6246. Ecclus. xxv. 2. An old man that dotes, &c.\n\n6247. Hor. lib. 3. ode 26. He was lately a match for a maid, and\ncontended not ingloriously.\n\n6248. Alecto herself holds the torch at such nuptials, and malicious\nHymen sadly howls.\n\n6249. Cap. 5. instit. ad optimum vitam; maxima mortalium pars\npraecipitanter et inconsiderate nubit, idque ea aetate quae minus apta\nest, quum senex adolescentulae, sanus morbidae, dives pauperi, &c.\n\n6250. Obsoleto, intempestivo, turpi remedio fatentur se uti;\nrecordatione pristinarum voluptatum se recreant, et adversante natura,\npollinctam carnetn et enectam excitant.\n\n6251. Lib. 2. nu. 25.\n\n6252. Qui vero non procreandae prolis, sed explendae; libidinis causa\nsibi invicem copulantur, non tam conjuges quam fornicarii habentur.\n\n6253. Lex Papia. Sueton. Claud. c. 23.\n\n6254. Pontanus biarum lib. 1. More salacious than the sparrow in\nspring, or the snow-white ring-doves.\n\n6255. Plautus mercator.\n\n6256. Symposio.\n\n6257. Vide Thuani historiam.\n\n6258. Calabect. vet. poetarum.\n\n6259. Martial, lib. 3. 62. Epig.\n\n6260. Lib. 1. Miles.\n\n6261. Ovid. If you would marry suitably, marry your equal in every\nrespect.\n\n6262. Parental virtue is a rich inheritance, as well as that chastity\nwhich habitually avoids a second husband.\n\n6263. Rabelais hist. Pantagruel: l. 3. cap. 33.\n\n6264. Hom. 80. Qui pulchram habet uxorem, nihil pejus habere potest.\n\n6265. Arniseus.\n\n6266. Itinerar. Ital. Coloniae edit. 1620. Nomine trium. Ger. fol. 304.\ndisplicuit quod dominae filiabus immutent nomen inditum, in Baptisime,\net pro Catharina, Margareta, &c. ne quid desit ad luxuriam, appellant\nipsas nominibus Cynthiae, Camaenae, &c.\n\n6267. Leonicus de var. lib. 3. c. 43. Asylus virginum deformium\nCassandrae templum. Plutarch.\n\n6268. Polycrat. l. 8. cap. 11.\n\n6269. If your wife seem deformed, your maid beautiful, still abstain\nfrom the latter.\n\n6270. Marullus. Not the most fair but the most virtuous pleases me.\n\n6271. Chaloner lib. 9. de repub. Ang.\n\n6272. Lib. 2. num. 159.\n\n6273. Si genetrix caste, caste quoque filia vivit; si meretrix mater,\nfilia talis erit.\n\n6274. Juven. Sat. 6.\n\n6275. Camerarius cent. 2. cap. 54. oper. subcis.\n\n6276. Ser. 72. Quod amicus quidam uxorem habens mihi dixit, dicam\nvobis. In cubili cavendae adulationes vesperi, mane clamores.\n\n6277. Lib. 4. tit. 4. de institut. Reipub. cap. de officio mariti et\nuxoris.\n\n6278. Lib. 4. syl. nup. num. 81. Non curant de uxoribus, nec volunt iis\nsubvenire de victu, vestitu, &c.\n\n6279. In Clio. Speciem uxoris supra modum extollens, fecit ut illam\nnudam coram aspiceret.\n\n6280. Juven. Sat. 6. He cannot kiss his wife for paint.\n\n6281. Orat, contra ebr.\n\n6282. That a matron should not be seen in public without her husband as\nher spokesman.\n\n6283. Helpless deer, what are we but a prey?\n\n6284. Ad baptismum, matrimonium et tumultum.\n\n6285. Non vociferatur illa si maritus obganniat.\n\n6286. Fraudem aperiens ostendit ei non aquam sed silentium iracundiae\nmoderari.\n\n6287. Horol. princi. lib. 2. cap. 8. Diligenter cavendum foeminis\nillustribus ne frequenter exeant.\n\n6288. Chaloner. One who delights in the labour of the distaff, and\nbeguiles the hours of labour with a song: her duties assume an air of\nvirtuous beauty when she is busied at the wheel and the spindle with\nher maids.\n\n6289. Menander. Whoever guards his wife with bolts and bars will repent\nhis narrow policy.\n\n6290. Lib. 5. num. 11.\n\n6291. Ctesias in Persicis finxit vulvae morbum esse nec curari posse\nnisi cum viro concumberet, hac arte voti compos, &c.\n\n6292. Exsolvit vinculis solutumque demisit, at ille inhumanus stupravit\nconjugem.\n\n6293. Plutarch. vita ejus.\n\n6294. Rosinus lib. 2. 19. Valerius lib. 2. cap. 1.\n\n6295. Alexander ab Alexandro l. 4. cap. 8. gen. dier.\n\n6296. Fr. Rueus de gemmis l. 2. cap. 8. et 15.\n\n6297. Strozzius Cicogna lib. 2. cap. 15. spiritet in can. habent ibidem\nuxores quot volunt cum oculis clarissimis, quos nunquam in aliquem\npraeter maritum fixuri sunt, &c. Bredenbacchius, Idem et Bohemus, &c.\n\n6298. Uxor caeca ducat maritum surdum, &c.\n\n6299. See Valent. Nabod. differ. com. in Alcabitium, ubi plura.\n\n6300. Cap. 46. Apol. quod mulieres sine concupiscentia aspicere non\nposset, &c.\n\n6301. Ye gods avert such a pestilence from the world.\n\n6302. Called religious because it is still conversant about religion\nand such divine objects.\n\n6303. Grotius. Proceed, ye muses, nor desert me in the middle of my\njourney, where no footsteps lead me, no wheeltracks indicate the\ntransit of former chariots.\n\n6304. Lib. 1. cap. 16. nonnulli opinionibus addicti sunt, et futura se\npraedicere arbitrantur.\n\n6305. Aliis videtur quod sunt prophetae et inspirati a Spiritu sancto,\net incipiunt prophetare, et multa futura praedicunt.\n\n6306. Cap. 6. de Melanch.\n\n6307. Cap. 5, Tractat. multi ob timorem Dei sunt melancholici, et\ntimorem gehennae. They are still troubled for their sins.\n\n6308. Plater c. 13.\n\n6309. Melancholia Erotica vel quae cum amore est, duplex est: prima\nquae ab aliis forsan non meretur nomen melancholiae, est affectio eorum\nquae pro objecto proponunt Deum et ideo nihil aliud curant aut cogitant\nquam Deum, jejunia, vigilias: altera ob mulieres.\n\n6310. Alia reperitur furoris species a prima vel a secunda, deorum\nrogantium, vel afflatu numinum furor hic venit.\n\n6311. Qui in Delphis futura praedicunt vates, et in Dodona sacerdotes\nfurentes quidem multa jocunda Graecis deferunt, sani vero exigua am\nnulla.\n\n6312. Deus bonus, Justus, pulcher, juxta Platonem.\n\n6313. Miror et stupeo cum coelum aspicio et pulchritudinem siderum,\nangelorum, &c. et quis digne laudet quod an nobis viget, corpus tam\npulchrum, frontem pulchram, nares, genas, oculos, in ellectum, omnia\npulchra; si sic in creaturis laboramus; quid in ipso deo?\n\n6314. Drexelius Nicet. lib. 2. cap. 11.\n\n6315. Fulgor divinae majestatis. Aug.\n\n6316. In Psal. lxiv. misit ad nos Epistolas et totam scripturam, quibus\nnobis faceret amandi desiderium.\n\n6317. Epist. 48. l. 4. quid est tota scriptura nisi Epistola\nomnipotentis Dei ad creaturum suam?\n\n6318. Cap. vi. 8.\n\n6319. Cap. xxvii. 11.\n\n6320. In Psal. lxxxv. omnes pulchritudines terrenas auri, argenti,\nnemorum et camporum pulchritudinem Solis et Lunae, stellarum, omnia\npulchra superans.\n\n6321. Immortalis haec visio immortalis amor, indefessus amor et visio.\n\n6322. Osorius; ubicunque visio et pulchritudo divini aspectus, ibi\nvoluptas ex eodem fonte omnisque beatitudo, nec ab ejus aspectu\nvoluptas, nec ab illa voluptate aspectus separari potest.\n\n6323. Leon Haebreus. Dubitatur an humana felicitas Deo cognoscendo an\namando terminetur.\n\n6324. Lib. de anima. Ad hoc objectum amandum et fruendum nati sumus; et\nhunc expetisset, unicum hunc amasset humana, voluntas, ut summum bonum,\net caeteras res omnes eo ordine.\n\n6325. 9. de Repub.\n\n6326. Hom. 9. in epist. Johannis cap. 2. Multos conjugium decepit, res\nalioqui salutaris et necessaria, eo quod caeco ejus amore decepti,\ndivini amoris et gloriae studium in universum abjecerunt; plurimos\ncibus et potus perdit.\n\n6327. In mundo splendor opum gloriae majestas, amicitiarum praesidia,\nverborum blanditiae, voluptatum omnis generis illecebrae, victoriae,\ntriumphi, et infinita alia ab amore dei nos abstrahunt, &c.\n\n6328. In Psal. xxxii. Dei amicus esse non potest qui mundi studiis\ndelectatur; ut hanc, formam videas munda cor, serena cor, &c.\n\n6329. Contemplationis pluma nos sublevat, atque inde erigimur\nintentione cordis, dulcedine contemplationis distinct. 6. de 7.\nItineribus.\n\n6330. Lib. de victimis: amans Deum, sublimia petit, sumptis alis et in\ncoelum recte volat, relicta terra, cupidus aberrandi cum sole, luna,\nstellarumque sacra militia, ipso Deo duce.\n\n6331. In com. Plat. cap. 7. ut Solem videas oculis, fieri debes\nSolaris: ut divinam aspicias pulchritudinem, demitte materiam, demitte\nsensum, et Deum qualis sit videbis.\n\n6332. Avare, quid inhias his, &c. pulchrior est qui te ambit ipsum\nvisurus, ipsum habiturus.\n\n6333. Prov. viii.\n\n6334. Cap. 18. Rom. Amorem hunc divinum totis viribus amplexamini; Deum\nvobis omni officiorum genere propitium facite.\n\n6335. Cap. 7. de pulchritudine regna et imperia totius terras et maris\net coeli oportet abjicere si ad ipsum conversus veils inseri.\n\n6336. Habitus a Deo infusus, per quem inclinatur homo ad diligendum\nDeum super omnia.\n\n6337. Dial. 1. Omnia. convertit amor in ipsius pulchri naturam.\n\n6338. Stromatum lib. 2.\n\n6339. Greenham.\n\n6340. De primo praecepto.\n\n6341. De relig. l. 2. Thes. 1.\n\n6342. 2 De nat. deorum.\n\n6343. Hist. Belgic. lib. 8.\n\n6344. Superstitio error insanus est epist. 223.\n\n6345. Nam qui superstitione imbutus est, quietus esse nunquam potest.\n\n6346. Greg.\n\n6347. Polit. lib. 1. cap. 13.\n\n6348. Hor.\n\n6349. Epist, Phalar.\n\n6350. In Psal. iii.\n\n6351. Lib. 9. cap. 6.\n\n6352. Lib. 3.\n\n6353. Lib. 6. descrip. Graec. nulla est via qua non innumeris idolis\nest referta. Tantum tunc temporis in miserrimos mortales potentiae et\ncrudelis Tyrannidis Satan exercuit.\n\n6354. The devil divides the empire with Jupiter.\n\n6355. Alex. ab. Alex. lib. 6. cap. 26.\n\n6356. Purchas Pilgrim. lib. 1. c. 3.\n\n6357. Lib. 3.\n\n6358. 2 Part. sect. 3. lib. 1. cap. et deinceps.\n\n6359. Titelmannus. Maginus. Bredenbachius. Fr. Aluaresius Itin. de\nAbyssinis Herbis solum vescuntur votarii, aquis mento tenus dormiunt,\n&c.\n\n6360. Bredenbactoius Jod. a Meggen.\n\n6361. See Passevinus Herbastein, Magin. D. Fletcher, Jovius, Hacluit.\nPurchas, &c. of their errors.\n\n6362. Deplorat. Gentis Lapp.\n\n6363. Gens superstitioni obnoxia, religionibus adversa.\n\n6364. Boissardus de Magia. Intra septimum aut nonum a baptismo diem\nmoriuntur. Hinc fit, &c.\n\n6365. Cap. de Incolis terrae sanctae.\n\n6366. Plato in Crit. Daemones custodes sunt hominum et eorum domini, ut\nnos animalium; nec hominibus, sed et regionibus imperant, vaticiniis,\nauguriis, nos regunt. Idem fere Max. Tyrius ser. 1. et 26. 27. medios\nvult daemones inter Deos et homines deorum ministros, praesides\nhominum, a coelo ad homines descendentes.\n\n6367. Depraeparat. Evangel.\n\n6368. Vel in abusum Dei vel in aemulationem. Dandinus com. in lib. 2.\nArist. de An. Text. 29.\n\n6369. Daemones consulunt, et familiares habent daemones plerique\nsacerdotes. Riccius lib. 1. cap. 10. expedit Sinar.\n\n6370. Vitam turbant, somnos inquietant, irrepentes etiam in corpora\nmerites terrent, valetudinem frangunt, morbos lacessant, ut ad cultum\nsui cogant, nec aliud his studium, quam ut a vera religione, ad\nsuperstitionem vertant: cum sint ipsi poenales, quaerunt sibi adpoenas\ncomites, ut habeant erroris participes.\n\n6371. Lib. 4. praeparat. Evangel, c. Tantamque victoriam amentia\nhominum consequuti sunt, ut si colligere in unum velis, universum orbem\nistis scelestibus spiritibus subjectum fuisse invenies: Usque ad\nSalvaloris adventum hominum caede perniciosissimos daemones placabant,\n&c.\n\n6372. Plato.\n\n6373. Strozzius Cicogna omnif. mag. lib. 3. cap. 7. Ezek. viii. 4.;\nReg. 11. 4.; Reg. 3. et 17. 14; Jer. xlix.; Num. xi. 3.; Reg. 13.\n\n6374. Lib. 4. cap. 8. praepar.\n\n6375. Bapt. Mant. 4. Fast, de Sancto Georgio. O great master of war,\nwhom our youths worship as if he were Mars self.\n\n6376. Part. 1. cap. 1. et lib. 2. cap. 9.\n\n6377. Polyd. Virg. lib. 1. de prodig.\n\n6378. Hor. l. 3. od. 6.\n\n6379. Lib. 3. hist.\n\n6380. Orata lege me dicastis mulieres Dion. Halicarn.\n\n6381. Tully de nat. deorum lib. 2. Aequa Venus Teucris Pallas iniqua\nfuit.\n\n6382. Jo. Molanus lib. 3. cap. 59.\n\n6383. Pet. Oliver. de Johanne primo Portugalliae Rege strenue pugnans,\net diversae partis ictus clypeo excipiens.\n\n6384. L. 14. Loculos sponte aperuisse et pro iis pugnasse.\n\n6385. Religion, as they hold, is policy, invented alone to keep men in\nawe.\n\n6386. Annal.\n\n6387. Omnes religione moventur. 5. in Verrem.\n\n6388. Zeleuchus, praefat. legis qui urbem aut regionem inhabitant,\npersuasos esse oportet esse Deos.\n\n6389. 10. de legibus. Religio neglecta maximam pestem in civitatem\ninfert, omnium scelerum fenestram aperit.\n\n6390. Cardarius Com. in Ptolomeum quadripart.\n\n6391. Lipsius l. 1. c. 3.\n\n6392. Homo sine religione, sicut equus sine fraeno.\n\n6393. Vaninus dial. 52. de oraculis.\n\n6394. If a religion be false, only let it be supposed to be true, and\nit will tame mental ferocity, restrain lusts, and make loyal subjects.\n\n6395. Lib. 10. Ideo Lycurgus, &c. non quod ipse superstitiosus, sed\nquod videret mortales paradoxa facilius amplecti, nec res graves audere\nsine periculo deorum.\n\n6396. Cleonardus epist. 1. Novas leges suas ad Angelum Gabrielem\nreferebat, pro monitore mentiebatur omnia se gerere.\n\n6397. Lib. 16. belli Gallici. Ut metu mortis neglecto, ad virtutem\nincitarent.\n\n6398. De his lege Luciatium de luctu tom. 1. Homer. Odyss. 11. Virg.\nAen. 6.\n\n6399. Baratheo sulfure et flamma stagnante sternum demergebantur.\n\n6400. Et 3. de repub. omnis institutio adolescentum eo referenda ut de\ndeo bene sentiant ob commune bonum.\n\n6401. Boterus.\n\n6402. Citra aquam, viridarium plantavit maximum et pulcherrimum,\nfloribus odoriferis et suavibus plenum, &c.\n\n6403. Potum quendam dedit quo inescatus, et gravi sopore oppressus, in\nviridarium interim ducebatur, &c.\n\n6404. Atque iterum memoratum potum bibendum exhibuit, et sic extra\nParadisum reduxit, ut cum evigilaret, sopore soluto, &c.\n\n6405. Lib. 1. de orb. Concord. cap. 7.\n\n6406. Lib. 4.\n\n6407. Lib. 4.\n\n6408. Exerc. 228.\n\n6409. S. Ed. Sands.\n\n6410. In consult. de princ. inter provinc. Europ.\n\n6411. Lucian. By themselves sustain the brunt of every battle.\n\n6412. S. Ed. Sands in his Relation.\n\n6413. Seneca.\n\n6414. Vice cotis, acutum Reddere quae ferrum valet, exors ipsa secandi.\n\n6415. De civ. Dei lib. 4. cap. 31.\n\n6416. Seeking their own, saith Paul, not Christ's.\n\n6417. He hath the Duchy of Spoleto in Italy, the Marquisate of Ancona,\nbeside Rome, and the territories adjacent, Bologna, Ferrara, &c.\nAvignon in France, &c.\n\n6418. Estote fratres mei, et principes hujus mundi.\n\n6419. The Laity suspect their greatness, witness those statutes of\nmortmain.\n\n6420. Lib. 8. de Academ.\n\n6421. Praefat. lib. de paradox. Jesuit-Rom. provincia habet Col. 36.\nNeapol. 23. Veneta 13. Lucit. 15. India, orient. 17. Brazil. 20, &c.\n\n6422. In his Chronic. vit. Hen. 8.\n\n6423. 15. cap. of his funeral monuments.\n\n6424. Pausanias in Laconicis lib. 3. Idem de Achaicas lib. 7. cujus\nsummae opes, et valde inclyta fama.\n\n6425. Exercit. Eth. Colleg. 3. disp. 3.\n\n6426. Act. xix. 28.\n\n6427. Pontifex Romanus prorsus inermis regibus terrae jura dat, ad\nregna evehit ad pacem cogit, et peccantes castigat, &c. quod\nimperatores Romani 40. legionibus armati non effecerunt.\n\n6428. Mirum quanta passus sit H. 2. quomodo se submisit, ea se facturum\npollicitus, quorum hodie ne privatus quidem partem faceret.\n\n6429. Sigonius 9. hist. Ital.\n\n6430. Curio lib. 4. Fox Martyrol.\n\n6431. Hierocles contends Apollonius to have been as great a prophet as\nChrist, whom Eusebius confutes.\n\n6432. Munster Cosmog. l. 3. c. 37. Artifices ex officinis, arator e\nstiva, foeminae e colo, &c. quasi numine quodam rapti, nesciis\nparentibus et dominis recta adeunt, &c. Combustus demum ab Herbipolensi\nEpiscopo; haeresis evanuit.\n\n6433. Nulla non provincia haeresibus, Atheismis, &c, plena. Nullus\norbis angulus ab hisce belluis immunis.\n\n6434. Lib. 1. de nat. Deorum. He gave to man an upward gaze, commanding\nhim to fix his eyes on heaven.\n\n6435. Zanchius.\n\n6436. Virg. 6. Aen.\n\n6437. Superstitio ex ignorantia divinitatis emersit, ex vitiosa\naemulatione et daemonis illecebris, inconstans, timens, fluctuans, et\ncui se addicat nesciens, quem imploret, cui se committat, a daemone\nfacile decepta. Lemnius, lib. 3. c. 8.\n\n6438. Seneca.\n\n6439. Vide Baronium 3 Annalium ad annum 324. vit. Constantin.\n\n6440. De rerum varietate, l. 3. c. 38. Parum vero distat sapientia\nvirorum a puerili, multo minus senum et mulierum, cum metu et\nsuperstitione et aliena stultitia et improbitate simplices agitantur.\n\n6441. In all superstition wise men follow fools. Bacon's Essays.\n\n6442. Peregrin, Hieros. ca. 5. totum scriptum confusum sine ordine vel\ncolore, absque sensu et ratione ad rusticissimos, idem dedit,\nrudissimos, et prorsus agrestes, qui nullius erant discretionis, ut\ndijudicare possent.\n\n6443. Lib. 1. cap. 9. Valent. haeres. 9.\n\n6444. Meteranus li. 8. hist. Belg.\n\n6445. Si doctores suum fecissent officium, et plebem fidei commissam\nrecte instituissent de doctrirnae christianae, capitib. nec sacris\nscripturis interdixissent, de multis proculdubio recte sensissent.\n\n6446. Curtius li. 4.\n\n6447. See more in Kemnisius' Examen Concil. Trident. de Purgatorio.\n\n6448. Part 1. c. 16, part 3. cap. 18. et 14.\n\n6449. Austin.\n\n6450. Curtius, lib. 8.\n\n6451. Lampridius vitae ejus. Virgines vestales, et sacrum ignem Romae\nextinxit, et omnes ubique per orbem terrae religiones, unum hoc studens\nut solus deus coleretur.\n\n6452. Flagellatorum secta. Munster. lib. 3. Cosmog. cap. 19.\n\n6453. Votum coelibatus, monachatus.\n\n6454. Mater sanitatis, clavis coelorum, ala animae quae leves pennas\nproducat, ut in sublime ferat; currus spiritus sancti, vexilium fidei,\nporta paradisi, vita angelorum, &c.\n\n6455. Castigo corpus meum.\n\n6456. Mor. necom.\n\n6457. Lib. 8. cap. 10. de rerum varietate: admiratione digna sunt quae\nper jejunium hoc modo contingunt: somnia, superstitio, contemptus\ntormentorum, mortis desiderium obstinata opinio, insania: jejunium\nnaturaliter preparat ad haec omnia.\n\n6458. Epist. i. 3. Ita attenuatus fuit jejunio et vigiliis, in tantum\nexeso corpora ut ossibus vix haerebat, undo nocte infantum vagitus,\nbalatus pecorum, mugitus boum, voces et ludibria daemonum, &c.\n\n6459. Lib. de abstinentia, Sobrietas et continentia mentem deo\nconjungunt.\n\n6460. Extasis nihil est aliud quam gustus futurae beatitudinis. Erasmus\nepist. ad Dorpium in qua toti absorbemur in Deum.\n\n6461. Si religiosum nimis jejunia videris observantem, audaciter\nmelancholicum pronunciabis. Tract. 5. cap. 5.\n\n6462. Solitudo ipsa, mens aegra laboribus anxiis et jejuniis, tum\ntemperatura cibis mutata agrestibus, et humor melancholicus Heremitis\nillusionum causa sunt.\n\n6463. Solitudo est causa apparitionum; nulli visionibus et hinc delirio\nmagis obnoxii sunt quam qui collegis et eremo vivunt monachi: tales\nplerumque melancholici ob victum, solitudinem.\n\n6464. Monachi sese putant prophetare ex Deo, et qui solitariam agunt\nvitam, quum sit instinctu daemonum; et sic falluntur fatidicae; a malo\ngenio habent, quas putant a Deo, et sic enthusiastae.\n\n6465. Sibylla, Pythii, et prophetae qui divinare solent, omnes fanatici\nsunt melancholici.\n\n6466. Exercit. c. 1.\n\n6467. De divinatione et magicis praestigiis.\n\n6468. Idem.\n\n6469. Post. 15 dierum preces et jejunia, mirabiles videbat visiones.\n\n6470. Fol. 84. vita Stephani, et fol. 177. post trium mensium inediam\net languorem per 9 dies nihil comedens aut bibens.\n\n6471. After contemplation in an ecstasy; so Hierom was whipped for\nreading Tully; see millions of examples in our annals.\n\n6472. Bede, Gregory, Jacobus de Voragine, Lippomanus, Hieronymus, John\nMajor de vitiis patrum, &c.\n\n6473. Fol. 199. post abstinentiae curas miras illusiones daemonum\naudivit.\n\n6474. Fol. 155. post seriam meditationem in vigila dici dominicae\nvisionem habuit de purgatorio.\n\n6475. Ubi multos dies manent jejuni consilio sacerdotum auxilia\ninvocantes.\n\n6476. In Necromant. Et cibus quidem glandes erant, potus aqua, lectus\nsub divo, &c.\n\n6477. John Everardus Britanno. Romanus lib. edit. 1611 describes all\nthe manner of it.\n\n6478. Varius mappa componere risum vix poterat.\n\n6479. Pleno ridet Catphurnius ore. Hor.\n\n6480. Alanus de Insulis.\n\n6481. Cicero 1. de finibus.\n\n6482. In Micah comment.\n\n6483. Gall. hist. lib. 1.\n\n6484. Lactantius.\n\n6485. Juv. Sat. 15.\n\n6486. Comment in Micah. Ferre non possunt ut illorum Messias communis\nservator sit, nostrum gaudium, &c. Messias vel decem decies crucifixuri\nessent, ipsumque Deum si id fieri posset, una cum angelis et creaturis\nomnibus, nec absterretur ab hoc facto et si mille interna subeunda\nforent.\n\n6487. Lucret.\n\n6488. Lucan.\n\n6489. Ad Galat. comment. Nomen odiosius meum quam ullus homicida aut\nfur.\n\n6490. In comment. Micah. Adeo incomprehensibilis et aspera eorum\nsuperbia, &c.\n\n6491. Synagog. Judaeorum, ca. 1. Inter eorum intelligentissimos\nRabbinos nil praeter ignorantiam et insipientiam grandem invenies,\nhorrendam indurationem, et obsti nationem, &c.\n\n6492. Great is Diana of the Ephesians, Act. xv.\n\n6493. Malunt cum illis insanire, quam cum aliis bene sentire.\n\n6494. Acosta, l. 5.\n\n6495. O Aegypte, religionis tuae solae supersunt fabulae eaeque\nincredibiles posteris tuis.\n\n6496. Meditat. 19. de coena domin.\n\n6497. Lib. 1. de trin. cap. 2. si decepti sumus, &c.\n\n6498. Vide Samsatis Isphocanis objectiones in monachum Milesium.\n\n6499. Lege Hossman. Mus exenteratus.\n\n6500. As true as Homer's Iliad, Ovid's Metamorphoses, Aesop's Fables.\n\n6501. Dial. 52. de oraculis.\n\n6502. O sanctas gentes quibus haec nascuntur in horto Numina! Juven.\nSat. 15.\n\n6503. Prudentius. Having proceeded to deify leeks and onions, you, oh\nEgypt, worship such gods.\n\n6504. Praefat. ver. hist.\n\n6505. Tiguri. fol. 1494.\n\n6506. Rosin, antiq. Rom. l. 2. c. 1. et deinceps.\n\n6507. Lib. de divinatione et magicis praestigiis in Mopso.\n\n6508. Cosmo Paccio Interpret. nihil ab aeris caligine aut figurarum\nvarietate impeditus meram pulchritudinem meruit, exultans et\nmisericordia motus, cognatos amicos qui adhuc morantur in terra tuetur,\nerrantibus succurrit, &c. Deus hoc jussit ut essent genii dii tutelares\nhominibus, bonos juvantes, males punientes, &c.\n\n6509. Sacrorum gent. descript. non bene meritos solum, sed et tyrannos\npro diis colunt, qui genus humanum horrendum in modum portentosa\nimmanitate divexarunt, &c. foedas meretrices, &c.\n\n6510. Cap. 22. de ver. rel. Deos finxerunt eorum poetae, ut infiantium\npuppas.\n\n6511. Proem, lib. Contra, philos.\n\n6512. Livius, lib. 1. Deus vobis in posterum propitius, Quirites.\n\n6513. Anth. Verdure Imag. deorum.\n\n6514. Mulieris candido splendentes ainicimine varioque laetentes\ngestimine, verno florentes conamine, solum sternentes. &c. Apuleius,\nlib. 11. de Asino aureo.\n\n6515. Magna religione quaeritur quae possit adultoria plura numerare\nMinut.\n\n6516. Lib. de sacrificiis, Fumo inhiantes. et muscarum in morem\nsanguinem exugentes circum aras effusum.\n\n6517. Imagines Deorum lib. sic. inscript.\n\n6518. De ver. relig. cap. 22. Indigni qui terram calcent, &c.\n\n6519. Octaviano.\n\n6520. Jupiter Tragoedus, de sacrificiis, et passim alias.\n\n6521. 666 several kinds of sacrifices in Egypt Major reckons up, tom.\n2. coll. of which read more in cap. 1. of Laurentius Pignorius his\nEgypt characters, a cause of which Sanubiua gives subcis. lib. 3. cap.\n1.\n\n6522. Herod. Clio. Immolavit lecta pecora ter mille Delphis, una cum\nlectis phialis tribus.\n\n6523. Superstitiosus Julianus innumeras sine parsirnonia pecudes\nmactavit. Amianus 25. Boves albi. M. Caesari salutem, si tu viceris\nperimus; lib. 3. Romara observantissimi sunt ceremoniarum, bello\npraesertim.\n\n6524. De sacrificiis: nuculam pro bona valetudine, boves quatuor pro\ndivitiis, centum tauros pro sospite a Trojae reditu, &c.\n\n6525. De sacris Gentil. et sacrific. Tyg. 1596.\n\n6526. Enimvero si quis recenseret quae stulti mortales in festis,\nsacrificiis, diis adorandis, &c. quae vota faciant, quid de iis\nstatuant, &c. haud scio an risurus, &c.\n\n6527. Max. Tyrius ser. 1. Croesus regum omnium stultissimus de lebete\nconsulit, alius de numero arenarum, dimensione maris, &c.\n\n6528. Lib. 4.\n\n6529. Perigr. Hierosol.\n\n6530. Solinus.\n\n6531. Herodotus.\n\n6532. Boterus polit. lib. 2. cap. 16.\n\n6533. Plutarch vit. Crassi.\n\n6534. They were of the Greek church.\n\n6535. Lib. 5. de gestis Scanderbegis.\n\n6536. In templis immania Idolorum monstra conspiciuntur, marmorea,\nlignea, lutea, &c. Riccius.\n\n6537. Deum enim placare non est opus, quia non nocet; sed daemonem\nsacrifices placant, &c.\n\n6538. Fer. Cortesius.\n\n6539. M. Polas. Lod. Vertomannus navig. lib. 6. cap. 9. P. Martyr.\nOcean, dec.\n\n6540. Propertius lib. 3. eleg. 12. There is a contest amongst the\nliving wives as to which shall follow the husband, and not be allowed\nto die for him is accounted a disgrace.\n\n6541. Matthias a Michou.\n\n6542. Epist. Jesuit. anno. 1549. a Xaverto et socus. Idemque Riccius\nexpedid. ad Sinas l. 1. per totum Jejunatores apud eos toto die\ncarnibus abstinent et piscibus ob religionem, nocte et die Idola\ncolentes; nusquam egredientes.\n\n6543. Ad immortalitatem morte aspirant summi magistrates, &c. Et multi\nmortales hac insania, et praepostero immortalitatis studio laborant, et\nmisere pereunt: rex ipse clam venenum hausisset, nisi a servo fuisset\ndetentus.\n\n6544. Cantione in lib. 10. Bonini de repub. fol. 111.\n\n6545. Quin ipsius diaboli ut nequitiam referant.\n\n6546. Lib. de superstit.\n\n6547. Hominibus vitas finis mors, non autem superstitionis, profert\nhaec suos terminos ultra vitae finem.\n\n6548. Buxtorfius Synagog. Jud. c. 4. Inter precandum nemo pediculos\nattingat, vel pulicem, aut per guttur inferius ventum emittas, &c. Id.\nc. 5. et. seq. cap. 36.\n\n6549. Illic omnia animalia, pisces, aves, quos Deus unquam creavit\nmactabuntur, et vinum generosum, &c.\n\n6550. Cujus lapsu cedri altissimi 300 dejecti sunt, quumque e lapsu\novum fuerat confractum, pagi 160 inde submersi, et alluvione inundati.\n\n6551. Every king of the world shall send him one of his daughters to be\nhis wife, because it is written, Ps. xlv. 10. Kings' daughters shall\nattend on him, &c.\n\n6552. Quum quadringentis adhuc milliaribus ab imperatore Leo hic\nabesset, tam fortiter rugiebat, ut mulieres Romanae abortierint omnes,\nmutique, &c.\n\n6553. Strozzius Cicogna omnif. mag. lib. 1. c. 1. putida multa recenset\nex Alcorano, de coelo, stellis, Angelis, Lonicerus c. 21, 22. l. 1.\n\n6554. Quinquies in die orare Turcae tenentur ad meridiem. Bredenbachius\ncap. 5.\n\n6555. In quolibet anno mensem integrum jejunant interdiu, nec\ncomedentes nec bibentes, &c.\n\n6556. Nullis unquam multi per totam aetatem carnibus vescuntur. Leo\nAfer.\n\n6557. Lonicerus to. 1. cap. 17. 18.\n\n6558. Gotardus Arthus ca. 33. hist. orient. Indiae; opinio est\nexpiatorium esse Gangem; et nec mundum ab omni peccato nec salvum fieri\nposse, qui non hoc flumine se abluat: quam ob causam ex tota India, &c.\n\n6559. Quia nil volunt deinceps videre.\n\n6560. Nullum se conflictandi finem facit.\n\n6561. Ut in aliquem angulum se reciperet, ne reus fieret ejus delicti\nquod ipse erat admissurus.\n\n6562. Gregor. Hom.\n\n6563. Bound to the dictates of no master.\n\n6564. Epist. 190.\n\n6565. Orat. 8. ut vertigine correptis videntur omnia moveri, omnia iis\nfalsa sunt, quum error in ipsorum cerebro sit.\n\n6566. Res novas affectant et inutiles, falsa veris praeferunt. 2. quod\ntemeritas effutierit, id superbia post modum tuebitur et contumaciae,\n&c.\n\n6567. See more in Vincent. Lyrin.\n\n6568. Aust. de haeres. usus mulierum indifferens.\n\n6569. Quod ante peccavit Adam, nudus erat.\n\n6570. Alii nudis pedibus semper ambulant.\n\n6571. Insana feritate sibi non parcunt nam per mortes varias\npraecipitiorum aquarum et ignium. seipsos necant, et in istum furorem\nalios cogunt, mortem minantes ni faciant.\n\n6572. Elench. haeret. ab orbe condito.\n\n6573. Nubrigensis. lib. cap. 19.\n\n6574. Jovian. Pont. Ant. Dial.\n\n6575. Cum per Paganos nomen ejus persequi non poterat, sub specie\nreligionis fraudulenter subvertere disponebat.\n\n6576. That writ de professo against Christians, et palestinum deum (ut\nSocrates lib. 3. cap. 19.) scripturam nugis plenam, &c. vide Cyrillum\nin Julianum, Originem in Celsum, &c.\n\n6577. One image had one gown worth 400 crowns and more.\n\n6578. As at our lady's church at Bergamo in Italy.\n\n6579. Lucilius lib. 1. cap. 22. de falsa relig.\n\n6580. An. 441.\n\n6581. Hospinian Osiander. An haec propositio Deus sit cucurbita vel\nscarabeus, sit aeque possibilis ac Deus et homo? An possit respectum\nproducere sine fundamento et termino. An levius sit hominem jugulare\nquam die dominico calceum consuere?\n\n6582. De doct. Christian.\n\n6583. Daniel.\n\n6584. Whilst these fools avoid one vice they run into another of an\nopposite character.\n\n6585. Agrip. ep. 29.\n\n6586. Alex. Gaguin. 22. Discipulis ascitis mirum in modum populum\ndecepit.\n\n6587. Guicciard. descrip. Belg. com. plures habuit asseclas ab iisdem\nhonoratus.\n\n6588. Hen. Nicholas at Leiden 1580. such a one.\n\n6589. See Camden's Annals fo. 242. et 285.\n\n6590. Arius his bowels burst; Montanus hanged himself, &c. Eudo de\nstellis, his disciples, ardere potius quam ad vitam corrigi maluerunt;\ntanta vis infixi semel erroris, they died blaspheming. Nubrigensis c.\n9. lib. 1. Jer. vii. 23. Amos. v. 5.\n\n6591. 5. Cap.\n\n6592. Poplinerius Lerius praef. hist. Rich. Dinoth.\n\n6593. Advers. gerites lib. 1. postquam in mundo Christiana gens coepit,\nterrarum orbem periise, et multis malis affectum esse genus humanum\nvidemus.\n\n6594. Quod nec hyeme, nec aestate tanta imbrium copia, nec frugibus\ntorrendis solita flagrantia, nec vernali temperie sata tam laeta sint,\nnec arboreis foetibus autumni foecundi, minus de montibus marmor\nernatur, minus aurum, &c.\n\n6595. Solitus erat oblectare se fidibus, et voce musica canentium; sed\nhoc omne sublatum Sybillae cujusdam interventu, &c. Inde quicquid erat\ninstrumentorum Symphoniacorum, aura gemmisque egregio opere\ndistinctorum comminuit, et in ignem injecit, &c.\n\n6596. Ob id genus observatiunculas videmus homines misere affligi, et\ndenique mori, et sibi ipsis Christianos videri quum revera sint Judaei.\n\n6597. Ita in corpora nostra fortunasque decretis suis saeviit ut parum\nobfuerat nisi Deus Lutherum virum perpetua memoria dignissimum\nexcitasset, quin nobis faeno mox communi cum jumentis cibo utendum\nfuisset.\n\n6598. The Gentiles in India will eat no sensible creatures, or aught\nthat hath blood in it.\n\n6599. Vandormilius de Aucupio. cap. 27.\n\n6600. Some explode all human authors, arts, and sciences, poets,\nhistories, &c., so precise, their zeal overruns their wits; and so\nstupid, they oppose all human learning, because they are ignorant\nthemselves and illiterate, nothing must be read but Scriptures; but\nthese men deserve to be pitied, rather than confuted. Others are so\nstrict they will admit of no honest game and pleasure, no dancing,\nsinging, other plays, recreations and games, hawking, hunting,\ncock-fighting, bear-baiting, &c., because to see one beast kill another\nis the fruit of our rebellion against God, &c.\n\n6601. Nuda ac tremebunda cruentis Irrepet genibus si candida jusserit\nIno. Juvenalis. Sect. 6.\n\n6602. Munster Cosmog. lib. 3. cap. 444. Incidit in cloacam, unde se non\npossit eximere, implorat opem sociorum, sed illi negant, &c.\n\n6603. De benefic. 7. 2.\n\n6604. Numen venerare praesertim quod civitas colit.\n\n6605. Octavio dial.\n\n6606. Annal. tom. 3. ad annum 324. 1.\n\n6607. Ovid. Saturn is dead, his laws died with him; now that Jupiter\nrules the world, let us obey his laws.\n\n6608. In epist. Sym.\n\n6609. Quia deus immensum quiddam est, et infinitum cujus natura\nperfecte cognosci non potest, aequum ergo est, ut diversa ratione\ncolatur prout quisque aliquid de Deo percipit aut intelligit.\n\n6610. Campanella Calcaginus, and others.\n\n6611. Aeternae beatitudinis consortes fore, qui sancte innocenterque\nhanc vitam traduxerint, quamcunque illi religionem sequuti sunt.\n\n6612. Comment. in C. Tim. 6. ver. 20. et 21. severitate cum agendum, et\nnon aliter.\n\n6613. Quod silentium haereticis indixerit.\n\n6614. Igne et fuste potius agendum cum haereticis quam cum\ndisputationibus; os alia loquens, &c.\n\n6615. Praefat. Hist.\n\n6616. Quidam conquestus est mihi de hoc morbo, et deprecatus est ut ego\nillum curarem; ego quaesivi ab eo quid sentiret; respondit, semper\nimaginor et cogito de Deo et angelis, &c. et ita demersus sum hac\nimaginatione, ut nec edam nec dormiam, nec negotiis, &c. Ego curavi\nmedicine et persuasione; et sic plures alios.\n\n6617. De anima, c. de humoribus.\n\n6618. Juvenal. That there are many ghosts and subterranean realms, and\na boat-pole, and black frogs in the Stygian gulf, and that so many\nthousands pass over in one boat, not even boys believe, unless those\nnot as yet washed for money.\n\n6619. Lib. 5. Gal. hist, quamplurimi reperti sunt qui tot pericula\nsubeuntes irridebant; et quae de fide, religione, &c. dicebant,\nludibrio habebant, nihil eorum admittentes de futura vita.\n\n6620. 50,000 atheists at this day in Paris, Mercennus thinks.\n\n6621. Eat, drink, be merry; there is no more pleasure after death.\n\n6622. Hor. l. 2. od. 13. One day succeeds another, and new moons hasten\nto their wane.\n\n6623. Luke xvii.\n\n6624. Wisd. ii. 2.\n\n6625. Vers. 6, 7, 8.\n\n6626. Catullus.\n\n6627. Prov. vii. 8.\n\n6628. Time glides away, and we grow old by years insensibly\naccumulating.\n\n6629. Lib. 1.\n\n6630. M. Montan. lib. 1. cap. 4.\n\n6631. Orat. Cont. Hispan. ne proximo decennio deum adorarent, &c.\n\n6632. Talem se exhibuit, ut nec in Christum, nec Mahometan crederet,\nunde effectum ut promissa nisi quatenus in suum commodum cederent\nminime servaret, nec ullo scelere peccatum statueret, ut suis\ndesideriis satisfaceret.\n\n6633. Lib. de mor. Germ.\n\n6634. Or Breslau.\n\n6635. Usque adeo insanus, ut nec inferos, nec superos esse dicat,\nanimasque cum corporibus interire credat, &c.\n\n6636. Europae deser. cap. 24.\n\n6637. Fratres a Bry Amer. par. 6. librum a Vincentio monacho datum\nabjecit, nihil se videre ibi hujusmodi dicens rogansque unde haec\nsciret, quum de coelo et Tartaro contineri ibi diceret.\n\n6638. Non minus hi furunt quam Hercules, qui conjugem et liberos\ninterfecit; habet haec aetas plura hujusmodi portentosa monstra.\n\n6639. De orbis con. lib. 1. cap. 7.\n\n6640. Nonne Romani sine Deo vestro regnant et fruuntur orbe toto, et\nvos et Deos vestros captivos tenent, &c. Minutius Octaviano.\n\n6641. Comment. in Genesin copiosus in hoc subjecto.\n\n6642. Ecce pars vestrum et major et melior alget, fame laborat, et deus\npatitur, dissimulat, non vult, non potest opitulari suis, et vel\ninvalidus vel iniquus est. Cecilius in Minut. Dum rapiunt mala fata\nbonos, ignoscite fasso, Sollicitor nullos esse putare deos. Ovid. Vidi\nego diis fretos, multos decipi. Plautus Casina act. 2. scen. 5.\n\n6643. Martial. l. 4. epig. 21.\n\n6644. Ser. 30. in 5. cap. ad Ephes. hic fractii est pedibus, alter\nfurit, alius ad extremam senectam progressus omnem vitam paupertate\nperagit, ille morbis gravissimis: sunt haec Providentiae opera? hic\nsurdus, ille mutus, &c.\n\n6645. Oh! Jupiter, do you hear those things? Collecting many such\nfacts, they weave a tissue of reproaches against God's providence.\n\n6646. Omnia contingenter fieri volunt. Melancthon in praeceptum primum.\n\n6647. Dial. 1. lib. 4. de admir. nat. Arcanis.\n\n6648. Anima mea sit cum animis philosophorum.\n\n6649. Deum unum multis designant nominibus, &c.\n\n6650. Non intelligis te quum haec dicis, negare te ipsum nomen Dei:\nquid enim est aliud Natura quam Deus? &c. tot habet appellationes quot\nmunera.\n\n6651. Austin.\n\n6652. Principio phaemer.\n\n6653. In cities, kings, religions, and in individual men, these things\nare true and obvious, as Aristotle appears to imply, and daily\nexperience teaches to the reader of history: for what was more sacred\nand illustrious, by Gentile law, than Jupiter? what now more vile and\nexecrable? In this way celestial objects suggest religions for worldly\nmotives, and when the influx ceases, so does the law, &c.\n\n6654. And again a great Achilles shall be sent against Troy: religions\nand their ceremonies shall be born again; however affairs relapse into\nthe same track, there is nothing now that was not formerly and Will not\nbe again, &c.\n\n6655. Vaninus dial. 52. de oraculis.\n\n6656. Varie homines affecti, alii dei judicium ad tam pii exilium, alii\nad naturam referebant, nec ab indignatione dei, sed humanis causis, &c.\n12. Natural, quaest. 33. 39.\n\n6657. Juv. Sat. 13. There are those who ascribe everything to chance,\nand believe that the world is made without a director, nature\ninfluencing the vicissitudes, &c.\n\n6658. Epist. ad C. Caesar. Romani olim putabant fortunam regna et\nimperia dare: Credebant antea mortales fortunam solam opes et honores\nlargiri, idque duabus de causis; primum quod indignus quisque dives\nhonoratus, potens; alterum, vix quisquam perpetuo bonis iis frui visus.\nPostea prudentiores didicere fortunam suam quemque fingere.\n\n6659. 10 de legib. Alii negant esse deos, alii deos non curare res\nhumanas, alii utraque concedunt.\n\n6660. Lib. 8. ad mathern.\n\n6661. Origen. contra Celsum. l. 3. hos immerito nobiscum conferri fuse\ndeclarat.\n\n6662. Crucifixum deum ignominiose Lucianus vita peregrin. Christum\nvocat.\n\n6663. De ira, 16. 34. Iratus coelo quod obstreperet, ad pugnam vocans\nJovem, quanta dementia? putavit sibi nocere non posse, et se nocere\ntamen Jovi posse.\n\n6664. Lib. 1. 1.\n\n6665. Idem status post mortem, ac fuit antequam nasceremur, et Seneca.\nIdem erit post me quod ante me fuit.\n\n6666. Lucernae eadem conditio quum extinguitur, ac fuit antequam\naccenderetur; ita et hominis.\n\n6667. Dissert, cum nunc sider.\n\n6668. Campanella, cap. 18. Atheism, triumphat.\n\n6669. Comment. in Gen. cap. 7.\n\n6670. So that a man may meet an atheist as soon in his study as in the\nstreet.\n\n6671. Simonis religio incerto auctore Cracoviae edit. 1588, conclusio\nlibri est, Ede itaque, bibe, lude, &c. jam Deus figmentum est.\n\n6672. Lib. de immortal. animae.\n\n6673. Pag. 645. an. 1238. ad finem Henrici tertii. Idem Pisterius, pag.\n743. in compilat. sua.\n\n6674. Virg. They place fear, fate, and the sound of craving Acheron\nunder their feet.\n\n6675. Rom. xii. 2.\n\n6676. Omnis Aristippum decuit color, et status, et res.\n\n6677. Psal. xiii. 1.\n\n6678. Guicciardini.\n\n6679. Erasmus.\n\n6680. Hierom.\n\n6681. Senec. consol. ad Polyb. ca. 21.\n\n6682. Disput. 4. Philosophiae adver. Atheos. Venetiis 1627, quarto.\n\n6683. Edit. Romae, fol. 1631.\n\n6684. Abernethy, c. 24. of his Physic of the Soul.\n\n6685. Omissa spe victoriae in destinatam mortem conspirant, tantusque\nardor singulos cepit, ut victores se putarent si non inulti morerentur.\nJustin. l. 20.\n\n6686. Method. hist. cap. 5.\n\n6687. Hosti abire volenti iter minime interscindas, &c.\n\n6688. Poster volum.\n\n6689. Super praeceptum primum de Relig. et partibus ejus. Non loquor de\nomni desperatione, sed tantum de ea qua desperare solent homines de\nDeo; opponitur spei, et est peccatum gravissimum, &c.\n\n6690. Lib. 5. lit. 21. de regis institut. Omnium pertubationum\ndeterrima.\n\n6691. Reprobi usque ad finem pertinaciter persistunt. Zanchius.\n\n6692. Vitium ab infidelitate proficiscens.\n\n6693. Abernethy.\n\n6694. 1 Sam. ii. 16.\n\n6695. Psal. xxxviii. vers. 9. 14.\n\n6696. Immiscent se mali genii, Lem. lib. 1. cap. 16.\n\n6697. Cases of conscience, l. 1. 16.\n\n6698. Tract. Melan. capp. 33 et 34.\n\n6699. Cap. 3. de mentis alien. Deo minus se curae esse, nec ad salutem\npraedestinatos esse. Ad desperationem saepe ducit haec melancholia, et\nest frequentissima ob supplicii metum aeternumque judicium; meror et\nmetus in desperationem plerumque desinunt.\n\n6700. Comment. in 1. cap. gen. artic. 3. quia impii florent boni\nopprimuntur, &c. alius ex consideratione hujus seria desperabundus.\n\n6701. Lib. 20. c. 17.\n\n6702. Damnatam se putavit, et quatuor menses Gehennae poenam sentire.\n\n6703. 1566. ob triticum diutius servatum conscientiae stimulis\nagitatur, &c.\n\n6704. Tom. 2. c. 27. num. 282. conversatio cum scrupulosis, vigiliae,\njejunia.\n\n6705. Solitarios et superstitiosos plerumque exagitat conscientia, non\nmercatores, lenones, caupones, foeneratore?, &c. largiorem hi nacti\nsunt conscientiam. Juvenes plerumque conscientiam negligunt, senes\nautem, &c.\n\n6706. Annon sentis sulphur inquit?\n\n6707. Desperabundus misere periit.\n\n6708. In 17. Johannis. Non pauci se cruciant, et excarnificant in\ntantum, ut non parum absint ab insania; neque tamen aliud hac mentis\nanxietate efficiunt, quam ut diabolo potestatem faciant ipsos per\ndesperationem ad infernos producendi.\n\n6709. Drexelius Nicet. lib. 2. cap. 11. Eternity, that word, that\ntremendous word, more threatening than thunders and the artillery of\nheaven\u2014Eternity, that word, without end or origin. No torments affright\nus which are limited to years: Eternity, eternity, occupies and\ninflames the heart\u2014this it is that daily augments our sufferings, and\nmultiplies our heart-burnings a hundredfold.\n\n6710. Ecclesiast. 1. 1. Haud scio an majus discrimen ab his qui\nblandiuntur, an ab his qui territant; ingens utrinque periculum: alii\nad securitatem ducunt, alii afflictionum magnitudine mentem absorbent,\net in desperationem trahunt.\n\n6711. Bern. sup. 16. cant. 1. alterum sine altero proferre non expedit;\nrecordatio solius judicii in desperationem praecipitat, et\nmisericordis; fallax ostentatio pessimam generat securitatem.\n\n6712. In Luc. hom. 103. exigunt ab aliis charitatem, beneficentiam, cum\nipsi nil spectent praeter libidinem, invidiam, avaritiam.\n\n6713. Leo Decimus.\n\n6714. Deo futuro judicio, de damnatione horrendum crepunt, et amaras\nillas potationes in ore semper habent, ut multos inde in desperationem\ncogant.\n\n6715. Euripides. O wretched Orestes, what malady consumes you?\n\n6716. Conscience, for I am conscious of evil.\n\n6717. Pierius.\n\n6718. Gen. iv.\n\n6719. 9 causes Musculus makes.\n\n6720. Plutarch.\n\n6721. Alios misere castigat plena scrupulis conscientia, nodum in\nscirpo quaerunt, et ubi nulla causa subest, misericordiae divinae\ndiffidentes, se Oreo destinant.\n\n6722. Coelius, lib. 6.\n\n6723. Juvenal. Night and day they carry their witnesses in the breast.\n\n6724. Lucian. de dea Syria. Si adstiteris, te aspicit; si transeas,\nvisu te sequitur.\n\n6725. Prima haec est ultio, quod se judice nemo nocens absolvitur,\nimproba quamvis gratia fallacis praetoris vicerit urnam. Juvenal.\n\n6726. Quis unquam vidit avarum ringi, dum lucrum adest, adulterum dum\npotitur voto, lugere in perpetrando scelere? voluptate sumus ebrii,\nproinde non sentimus, &c.\n\n6727. Buchanan, lib. 6. Hist. Scot.\n\n6728. Animus conscientia sceleris inquietus, nullum admisit gaudium,\nsed semper vexatus noctu et interdiu per somnum visis horrore plenis\nputremefactus, &c.\n\n6729. De bello Neapol.\n\n6730. Thirens de locis infestis, part. 1. cap. 2. Nero's mother was\nstill in his eyes.\n\n6731. Psal. xliv. 1.\n\n6732. And Nemesis pursues and notices the steps of men, lest you commit\nany evil.\n\n6733. Regina causarum et arbitra rerum, nunc erectas cervices opprimit,\n&c.\n\n6734. Alex. Gaguinus catal. reg. Pol.\n\n6735. Cosmog. Munster, et Magde.\n\n6736. Plinius, cap. 10. l. 35. Consumptis affectibus, Agamemnonis caput\nvelavit, ut omnes quem possent, maximum moerorem in virginis patre\ncogitarent.\n\n6737. Cap. 15. in 9. Rhasis.\n\n6738. Juv. Sat. 13.\n\n6739. Mentem eripit timor hic; vultum, totumque corporis habitum\nimmutat, etiam in deliciis, in tripudiis, in symposiis, in amplexu\nconjugis carnificinam exercet, lib. 4. cap. 21.\n\n6740. Non sinit conscientia tales homines recta verba proferre, aut\nrectis quenquam oculis aspicere, ab omni hominum coetu eosdem\nexterminat, et dormientes perterrefacit. Philost. lib. 1. de vita\nApollonii.\n\n6741. Eusebius, Nicephorus eccles. hist. lib. 4. c. 17.\n\n6742. Seneca, lib. 18. epist. 106. Conscientia aliud agere non patitur,\nperturbatam vitam agunt, nunquam vacant, &c.\n\n6743. Artic. 3. ca. 1. fol. 230. quod horrendum dictu, desperabundus\nquidam me presente cum ad patientiam hortaretur, &c.\n\n6744. Lib. 1. obser. cap. 3.\n\n6745. Ad maledicendum Deo.\n\n6746. Goulart.\n\n6747. Dum haec scribo, implorat opem meam monacha, in reliquis sana, et\njudicio recta, per. 5. annos melancholica; damnatum se dicit,\nconscientiae stimultis oppressa, &c.\n\n6748. Alios conquerentes audivi se esse ex damnatorum numero. Deo non\nesse curae aliaque infinita quae proferre non audebant, vel\nabhorrebant.\n\n6749. Musculus, Patritius, ad vim sibi inferendam cogit homines.\n\n6750. De mentis alienat. observ. lib. 1.\n\n6751. Uxor Mercatoris diu vexationibus tentata, &c.\n\n6752. Abernethy.\n\n6753. Busbequius.\n\n6754. John Major vitis patrum: quidam negavit Christum, per\nChirographum post restitutus.\n\n6755. Trincavelius lib. 3.\n\n6756. My brother, George Burton, M. James Whitehall, rector of\nCheckley, in Staffordshire, my quondam chamber-fellow, and late fellow\nstudent in Christ Church, Oxon.\n\n6757. Scio quam vana sit et inefficax humanorum verborum penes\nafflictos consolatio, nisi verbum Dei audiatur, a quo vita,\nrefrigeratio, solatium, poenitentia.\n\n6758. Antid. adversus desperationem.\n\n6759. Tom. 2. c. 27. num. 282.\n\n6760. Aversio cogitationis a re scrupulosa, contraventio scrupulorum.\n\n6761. Magnam injuriam Deo facit qui diffidit de ejus misericordia.\n\n6762. Bonitas invicti non vincitur; infiniti misericordia non finitur.\n\n6763. Hom. 3. De poenitentia: Tua quidem malitia mensuram habet. Dei\nautem misericordia mensuram non habet. Tua malitia circumscripta est,\n&c. Pelagus etsi magnum mensuram habet; dei autem, &c.\n\n6764. Non ut desidiores vos faciam, sed ut alacriores reddam.\n\n6765. Pro peccatis veniam poscere, et mala de novo iterare.\n\n6766. Si bis, si ter, si centies, si centies millies, toties\npoenitentiam age.\n\n6767. Conscientia mea meruit damnationem, poenitentia non sufficit ad\nsatisfactionem: sed tua misericordia superat omnem offensionem.\n\n6768. Multo efficacior Christi mors in bonum, quam peccata nostra in\nmalum. Christus potentior ad salvandum, quam daemon ad perdendum.\n\n6769. Peritus medicus potest omnes infirmitates sanare; si misericors,\nvult.\n\n6770. Omnipotenti medico nullus languor insanabilis occurrit: tu tantum\ndoceri te sine, manum ejus ne repelle: novit quid agat; non tantum\ndelecteris cum fovet, sed toleres quum secat.\n\n6771. Chrys. hom. 3. de poenit.\n\n6772. Spes salutis per quam peccatores salvantur, Deus ad misericordiam\nprovocatur. Isidor. omnia ligata tu solvis, contrita sanas, confusa\nlucidas, desperata animas.\n\n6773. Chrys. hom 5. non fornicatorem abnuit, non ebrium avertit, non\nsuperbum repellit, non aversatur Idololatram, non adulterum, sed omnes\nsuscipit, omnibus communicat.\n\n6774. Chrys. hom. 5.\n\n6775. Qui turpibus cantilenis aliquando inquinavit os, divinis hymnis\nanimum purgabit.\n\n6776. Hom. 5. Introivit hic quis accipiter, columba exit; introivit\nlupus, ovis egreditur, &c.\n\n6777. Omnes languores sanat, caecis visum, claudis gressum, gratiam\nconfert, &c.\n\n6778. Seneca. He who repents of his sins is well nigh innocent.\n\n6779. Delectatur Deus conversione peccatoris; omne tempus vitae\nconversioni deputatur; pro praesentibus habentur tam praeterita quam\nfutura.\n\n6780. Austin. Semper poenitentiae portus apertus est ne desperemus.\n\n6781. Quicquid feceris, quantumcunque peccaveris, adhuc in vita es,\nunde te omnino si sanare te nollet Deus, auferret; parcendo clamat ut\nredeas, &c.\n\n6782. Matt. vi. 23.\n\n6783. Rev. xxi. 6.\n\n6784. Abernethy, Perkins.\n\n6785. Non est poenitentia, sed Dei misericordia annexa.\n\n6786. Caecilius Minutio, Omnia ista figmenta mala sanae religionis, et\ninepta solatia a poetis inventa, vel ab aliis ob commodum,\nsuperstitiosa misteria, &c.\n\n6787. These temptations and objections are well answered in John\nDownam's Christian Warfare.\n\n6788. Seneca.\n\n6789. Licinus lies in a marble tomb, but Cato in a mean one; Pomponius\nhas none, who can think therefore that there are Gods?\n\n6790. Vid. Campanella cap. 6. Atheis. triumphal, et c. 2. ad argumentum\n12. ubi plura. Si Deus bonus unde colum, &c.\n\n6791. Lucan. It can't be true that Just Jove reigns.\n\n6792. Perkins.\n\n6793. Hemingius. Nemo peccat in spiritum sanctum nisi qui finaliter et\nvoluntarie renunciat Christum, eumque et ejus verbum extreme contemnit,\nsine qua nulla salus; a quo peccato liberet nos Dominus Jesus Christus.\nAmen.\n\n6794. Abernethy.\n\n6795. See whole books of these arguments.\n\n6796. Lib. 3. fol. 122. Praejudicata opinio, invida, maligna, et apta\nad impellendos animos in desperationem.\n\n6797. See the Antidote in Chamier's tom. 3. lib. 7. Downam's Christian\nWarfare, &c.\n\n6798. Potentior est Deo diabolus et mundi princeps, et in multitudine\nhominum sita est majestas.\n\n6799. Homicida qui non subvenit quum potest; hoc de Deo sine scelere\ncogitari non potest, utpote quum quod vult licet. Boni natura\ncommunicari. Bonus Deus, quomodo misericordiae, pater, &c.\n\n6800. Vide Cyrillum lib. 4. adversus Julianum, qui poterimus illi\ngratias agere qui nobis non misit Mosen et prophetas, et contempsit\nboni amimarum nostrarum.\n\n6801. Venia danda est iis qui non audiunt ob ignoratiam. Non est tam\niniquus Judex Deus: ut quenquam indicia causa damnare velit. Ii solum\ndamnantur, qui oblatam Christi gratium rejiciunt.\n\n6802. Busbequius Lonicerus, Tur. hist. To. 1 l. 2.\n\n6803. Olem. Alex.\n\n6804. Paulus Jovius Elog. vir. Illust.\n\n6805. Non homines sed et ipsi daemones aliquando servandi.\n\n6806. Vid Pelsii Harmoniam art. 22. p. 2.\n\n6807. Epist. Erasmi de utilitate colloquior. ad lectorem.\u2014Let whoever\nwishes dispute, I think the laws of our forefathers should be received\nwith reverence, and religiously observed, as coming from God; neither\nis it safe or pious to conceive, or contrive, an injurious suspicion of\nthe public authority; and should any tyranny, likely to drive men into\nthe commission of wickedness, exist, it is better to endure it than to\nresist it by sedition.\n\n6808. Vastata conscientia sequitur sensus irae divinae. (Hemingius)\nfremitus cordis, ingens animae cruciatus, &c.\n\n6809. Austin.\n\n6810. Not from pleasures to pleasures.\n\n6811. Super Psal. lii. Convertar ad liberandum eum, quia conversus est\nad peccatum suum puniendum.\n\n6812. Antiqui soliti sunt hanc herbam ponere in coemiteriis ideo quod,\n&c.\n\n6813. Non desunt nostra aetate sacrificuli, qui tale quid attentant,\nsed a cacodaemone irrisi pudore suffecti sunt et re infecta abicrunt.\n\n6814. Done into English by W. B., 1613.\n\n6815. Tom. 2. cap. 27, num. 282. Let him avert his thoughts from the\npainful object.\n\n6816. Navarrus.\n\n6817. Is. l. 4.","title":"The Anatomy of Melancholy","tradition":"philosophy-ethics","translated_text":null,"word_count":544284}